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Monday, May 18, 2020
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J. Milibank, Theology and social theory.
J. Milibank, Theology and social theory.
P. 13
I sought to show why, for reasons quite exceeding the political, a Catholic Christian account of reality might be entertained as the most finally persuasive one. But then, for both theological and historico-philosophical reasons, I sought also to argue that only a new embracing of such an account could free us from our contemporary historical deadlock.
P. 35
The pathos of modern theology is its false humility. For theology, this must be a fatal disease, because once theology surrenders its claim to be a meta- discourse, it cannot any longer articulate the word of the creator God, but is bound to turn into the oracular voice of some finite idol, such as historical scholarship, humanist psychology, or transcendental philosophy. If theology no longer seeks to position, qualify or criticize other discourses, then it is inevitable that these discourses will position theology: for the necessity of an ultimate organizing logic (as I shall argue in Part Four) cannot be wished away. A theology 'positioned' by secular reason suffers two characteristic forms of confinement. Either it idolatrously connects knowledge of God with some particular immanent field of knowledge – 'ultimate' cosmological causes, or 'ultimate' psychological and subjective needs. Or else it is confined to intimations of a sublimity beyond representation, so functioning to confirm negatively the questionable idea of an autonomous secular realm, completely transparent to rational understanding.
P. 140
Wittgenstein put it very well: 'in so far as people think they can see ''the limits of human understanding'', they believe of course that they can see beyond these' . 7
7 Ludwig Wittgenstein, Culture and Value, 15e. Immanuel Kant, Critique of Pure Reason, trans. Norman Kemp Smith (London: Macmillan, 1978) pp. 517–18.
Sociology's 'policing of the sublime' exactly coincides with the actual operations of secular society which excludes religion from its modes of discipline and control, while protecting it as a 'private' value, and sometimes invoking it at the public level to overcome the antimony of a purely instru- mental and goalless rationality, which is yet made to bear the burden of ultimate political purpose.
P. 241 (207)
Against many interpretations, and sometimes the protestations of these thinkers themselves, I shall contend that there is a drastic difference between the two versions of integralism: a difference that can be crudely indicated and misleadingly summarized by saying that whereas the French version 'supernaturalizes the natural', the German version 'naturalizes the supernatural'. The thrust of the latter version is in the direction of a mediating theology, a universal humanism, a rapprochement with the Enlightenment and an autonomous secular order. While these themes are not entirely absent from the French version, its main tendencies are in entirely different directions: for the nouvelle the ́ologie, towards a recovery of a pre-modern sense of the Christianized person as the fully real person; for Blondel, towards a similar reinstatement, but in terms which stress action, not contemplation, as the mode of ingress for the concrete, supernatural life.
P.295 (261)
Yet the obvious implication of 'many truths', or rather 'many incommensurable truths', is that every truth is arbitrary, every truth is the will-to-power.
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