8/12/2019 Critical Theology Cameron Freeman

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Cameron Freeman

18 de mayo a la(s) 21:23Adelaida (Australia) Editado

A brilliant lecture today, unfortunately the time zones (it was 3-5 am in Australia) meant that I wasn'table to make the live discussion. I want to examine here the stakes of this post post-modern readingof Hegel for critical theology and invite some further discussion for those who are interested (Carl

Raschke,Aaron Murphy). In this attempt thatCreston C Davismentioned to move beyondpropositional God-language (with it's pre-given theological assumptions) in my own research I'vetaken the language-events of Jesus in the early gospel traditions as a point of departure. Theparables and sayings of Jesus provide us a source of evidence for what might, just perhaps,constitute the voice-print of God. Anyway, after listening to this lecture, it seems pretty clear thenarratives and language-events of the historical Jesus dovetail with this new reading of Hegel inbeing structured by a paradoxical shock/rupture that explodes our assumptions about the Real andcalls out the failure of the subject to establish its own self-knowledge with any kind of dialecticalsynthesis or closure. So in the same vein as Professor Randi Rashcover's reading of Hegel outlinedtoday, the paradoxical narratives of Jesus also leave us with an empty space of knowing without afixed or stable center of meaning (e.g. God, Essence, Being) and an invitation to action thatacknowledges the impossibility of living in a world that will ever verify our assumptions about it. I stillhave a couple of questions/comments though: 1) the parables of Jesus remain within a narrative

structure that deploys dialectical opposition (without synthesis) to what extent does Hegels Scienceif Logic (e.g. BeingNothingBecoming) work itself out while also presuming some kind ofdialectical difference at it's core (identity/difference, subject/substance, essence/accident) seemsinescapable at some level? 2) In relation to Zizeks reading of Hegel and Christianity, in what senseis the self unplugged from or at odds with the network of relations that the self is coming to know inthe process of it's emancipation? 3) Thinking for Hegel is enslaved by the emotions or affects insofaras we are bound by our material interests and only liberated in clear self-reflection. But can thiscontinual rupturing of our assumptions about reality that the Science of Logic unpacks ever beunencumbered by emotions or affects? Sure this process puts into question our material interestsand passions, but is this shattering of our assumptions about he world not also a profoundlyemotional upheaval?

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