Brian
Puritan Board Freshman
Is there a role that Reformed philosophers can play in helping the Academy, and the culture at large, to keep transcendence in a proper balance? It seems that transcendence, in the history of thought, is the greased watermelon that is terribly difficult to hang on to.
I wonder if this gets best played out in Kiekegaard and his followers. Among his offspring, I think you see two radically divergent schools of thought: the first takes a hyper-transcendent route (a la Barth et al.), while the second follows a more hyper-immanence route (a la Sarte and Camus). I think we clearly see a hyper-transcendence that pushes the noumenal so far away from the phenomenal that there is no God at all, and the eschatological horizon has become a dot in time, never to be encountered. So, the continuum bends over on itself, and we find Barth a hair breadth from Camus, Levinas sitting comfortably with Hegel (despite all of his complaining).
Therefore, as reformed Christians, we have an opportunity to give a hermeneutic on how to handle transcendence without losing it to the void, to the eternal form. I think this would have massive effects not only on the face of contemporary philosophy and the Academy, but also biblical studies, what with the viscious tossing about thanks to Moltmann, Pannenburg, and now even N.T. Wright.
Any thoughts on this?
Secondly, how good of a job does Merold Westphal do in his handlings?
I heartily anticipate responses!
I wonder if this gets best played out in Kiekegaard and his followers. Among his offspring, I think you see two radically divergent schools of thought: the first takes a hyper-transcendent route (a la Barth et al.), while the second follows a more hyper-immanence route (a la Sarte and Camus). I think we clearly see a hyper-transcendence that pushes the noumenal so far away from the phenomenal that there is no God at all, and the eschatological horizon has become a dot in time, never to be encountered. So, the continuum bends over on itself, and we find Barth a hair breadth from Camus, Levinas sitting comfortably with Hegel (despite all of his complaining).
Therefore, as reformed Christians, we have an opportunity to give a hermeneutic on how to handle transcendence without losing it to the void, to the eternal form. I think this would have massive effects not only on the face of contemporary philosophy and the Academy, but also biblical studies, what with the viscious tossing about thanks to Moltmann, Pannenburg, and now even N.T. Wright.
Any thoughts on this?
Secondly, how good of a job does Merold Westphal do in his handlings?
I heartily anticipate responses!