Theological Anthropology in Interreligious Perspective, eds. Mujadad Zaman, Lejla Demiri, Tim Winter, and Christoph Schwöbel, (Tübingen: Mohr Siebeck, 2020), pp.220-240., 2020
This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the ... more This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the body, and the question of their separation at death; whether the separated souls persist, and if they do, does such 'life after death' constitute the person still, or is it somehow less than being so? In asking such anthropological questions, at a meta-level, an endeavour is made to outflank certain possible temptations, which usually come in the guise of easy dualisms. The first, unsurprisingly, being that of soul and body, but by extension the distinction between material and immaterial, time and eternity, and so on. A term employed to that end, is that of zoology. If in the beginning God created the Heavens and the Earth, doing so ex nihilo then all that exists falls under the conceptual reach of this term. A useful fruit of this is the exposure of a certain prejudice, progeny of said dualisms, these indicating that we are taking something wholly for granted (namely, that life after death is a good thing, that we understand what resurrection means, or that angels are superior in an univocal sense to humans). This would be a failure to take up and enact the paradox of theology which entails a radical epoché, one that confronts the Abrahamic faiths, for they entail speaking about that which cannot be spoken.
Our Common Cosmos, eds., Andreas Losch and Zöe Lehmann (London and NYC: Bloomsbury, 2018), pp.51-80,, 2018
Science is an answer to a question that precedes it (Sergei Bulgakov) 1 'Knowledge also is surely... more Science is an answer to a question that precedes it (Sergei Bulgakov) 1 'Knowledge also is surely one, but each part of it that commands a certain field is marked off and given a special name proper to itself. Hence language recognizes many arts and many forms of knowledge. ' (Plato) 2
Theology of Freedom: Festschrift for Alexei Bodrov, ed. Языкова Ирина St. Andrew’s Institute Press, 2021), pp.93-132, 2021
H o m o e x Ma c h i n a : T h e N i g h t m a r e D r e a m s T he W estern m in d is held capti... more H o m o e x Ma c h i n a : T h e N i g h t m a r e D r e a m s T he W estern m in d is held captive by the hegem onic id ea o f a base u p o n w hich all else is erected. This fixation am putates th e im agination, stymies th o ught, an d lim its disciplines, b o th in tra an d inter. M oreover, it encourages form s o f fundam entalism , scientific, religious an d philosophical, in b oth professional an d populist m anifestations. O u r thesis is th a t th e re is no such base, while at the same tim e, fundam entalism 's sheer opposite (the p u re flux of relativism) is crucially also precluded. M odelling o u r ap p ro ach on th a t of effective theory, som ew hat analogous to N ietzsche's id ea of wirkliche Historic, b u t m ore precisely as em ployed in physics; we develop a theology of mixis that generates a m ore fecund alternative, especially as it relates to th e person.
Theological Anthropology in Interreligious Perspective, eds. Mujadad Zaman, Lejla Demiri, Tim Winter, and Christoph Schwöbel, (Tübingen: Mohr Siebeck, 2021), pp.220-240., 2021
This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the ... more This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the body, and the question of their separation at death; whether the separated souls persist, and if they do, does such 'life after death' constitute the person still, or is it somehow less than being so? In asking such anthropological questions, at a meta-level, an endeavour is made to outflank certain possible temptations, which usually come in the guise of easy dualisms. The first, unsurprisingly, being that of soul and body, but by extension the distinction between material and immaterial, time and eternity, and so on. A term employed to that end, is that of zoology. If in the beginning God created the Heavens and the Earth, doing so ex nihilo then all that exists falls under the conceptual reach of this term. A useful fruit of this is the exposure of a certain prejudice, progeny of said dualisms, these indicating that we are taking something wholly for granted (namely, that life after death is a good thing, that we understand what resurrection means, or that angels are superior in an univocal sense to humans). This would be a failure to take up and enact the paradox of theology which entails a radical epoché, one that confronts the Abrahamic faiths, for they entail speaking about that which cannot be spoken.
Theological Anthropology in Interreligious Perspective, eds. Mujadad Zaman, Lejla Demiri, Tim Winter, and Christoph Schwöbel, (Tübingen: Mohr Siebeck, 2021), pp.220-240, 2021
This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the ... more This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the body, and the question of their separation at death; whether the separated souls persist, and if they do, does such 'life after death' constitute the person still, or is it somehow less than being so? In asking such anthropological questions, at a meta-level, an endeavour is made to outflank certain possible temptations, which usually come in the guise of easy dualisms. The first, unsurprisingly, being that of soul and body, but by extension the distinction between material and immaterial, time and eternity, and so on. A term employed to that end, is that of zoology. If in the beginning God created the Heavens and the Earth, doing so ex nihilo then all that exists falls under the conceptual reach of this term. A useful fruit of this is the exposure of a certain prejudice, progeny of said dualisms, these indicating that we are taking something wholly for granted (namely, that life after death is a good thing, that we understand what resurrection means, or that angels are superior in an univocal sense to humans). This would be a failure to take up and enact the paradox of theology which entails a radical epoché, one that confronts the Abrahamic faiths, for they entail speaking about that which cannot be spoken.
t has been the very great merit of Radical Orthodoxy (RO) over the years to have presented itself... more t has been the very great merit of Radical Orthodoxy (RO) over the years to have presented itself as a staunch defender of all forms of authentic thought (and of the true spirit of western philosophy more generally) in an age dominated by thoughtless instrumentalism, banal materialism and a stultifying “narcissism of minor philosophical differences.” As a philosophical response to this (on-going) philosophical catastrophe, the intriguing beauty and
Theological Anthropology in Interreligious Perspective, eds. Mujadad Zaman, Lejla Demiri, Tim Winter, and Christoph Schwöbel, (Tübingen: Mohr Siebeck, 2020), pp.220-240., 2020
This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the ... more This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the body, and the question of their separation at death; whether the separated souls persist, and if they do, does such 'life after death' constitute the person still, or is it somehow less than being so? In asking such anthropological questions, at a meta-level, an endeavour is made to outflank certain possible temptations, which usually come in the guise of easy dualisms. The first, unsurprisingly, being that of soul and body, but by extension the distinction between material and immaterial, time and eternity, and so on. A term employed to that end, is that of zoology. If in the beginning God created the Heavens and the Earth, doing so ex nihilo then all that exists falls under the conceptual reach of this term. A useful fruit of this is the exposure of a certain prejudice, progeny of said dualisms, these indicating that we are taking something wholly for granted (namely, that life after death is a good thing, that we understand what resurrection means, or that angels are superior in an univocal sense to humans). This would be a failure to take up and enact the paradox of theology which entails a radical epoché, one that confronts the Abrahamic faiths, for they entail speaking about that which cannot be spoken.
Our Common Cosmos, eds., Andreas Losch and Zöe Lehmann (London and NYC: Bloomsbury, 2018), pp.51-80,, 2018
Science is an answer to a question that precedes it (Sergei Bulgakov) 1 'Knowledge also is surely... more Science is an answer to a question that precedes it (Sergei Bulgakov) 1 'Knowledge also is surely one, but each part of it that commands a certain field is marked off and given a special name proper to itself. Hence language recognizes many arts and many forms of knowledge. ' (Plato) 2
Theology of Freedom: Festschrift for Alexei Bodrov, ed. Языкова Ирина St. Andrew’s Institute Press, 2021), pp.93-132, 2021
H o m o e x Ma c h i n a : T h e N i g h t m a r e D r e a m s T he W estern m in d is held capti... more H o m o e x Ma c h i n a : T h e N i g h t m a r e D r e a m s T he W estern m in d is held captive by the hegem onic id ea o f a base u p o n w hich all else is erected. This fixation am putates th e im agination, stymies th o ught, an d lim its disciplines, b o th in tra an d inter. M oreover, it encourages form s o f fundam entalism , scientific, religious an d philosophical, in b oth professional an d populist m anifestations. O u r thesis is th a t th e re is no such base, while at the same tim e, fundam entalism 's sheer opposite (the p u re flux of relativism) is crucially also precluded. M odelling o u r ap p ro ach on th a t of effective theory, som ew hat analogous to N ietzsche's id ea of wirkliche Historic, b u t m ore precisely as em ployed in physics; we develop a theology of mixis that generates a m ore fecund alternative, especially as it relates to th e person.
Theological Anthropology in Interreligious Perspective, eds. Mujadad Zaman, Lejla Demiri, Tim Winter, and Christoph Schwöbel, (Tübingen: Mohr Siebeck, 2021), pp.220-240., 2021
This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the ... more This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the body, and the question of their separation at death; whether the separated souls persist, and if they do, does such 'life after death' constitute the person still, or is it somehow less than being so? In asking such anthropological questions, at a meta-level, an endeavour is made to outflank certain possible temptations, which usually come in the guise of easy dualisms. The first, unsurprisingly, being that of soul and body, but by extension the distinction between material and immaterial, time and eternity, and so on. A term employed to that end, is that of zoology. If in the beginning God created the Heavens and the Earth, doing so ex nihilo then all that exists falls under the conceptual reach of this term. A useful fruit of this is the exposure of a certain prejudice, progeny of said dualisms, these indicating that we are taking something wholly for granted (namely, that life after death is a good thing, that we understand what resurrection means, or that angels are superior in an univocal sense to humans). This would be a failure to take up and enact the paradox of theology which entails a radical epoché, one that confronts the Abrahamic faiths, for they entail speaking about that which cannot be spoken.
Theological Anthropology in Interreligious Perspective, eds. Mujadad Zaman, Lejla Demiri, Tim Winter, and Christoph Schwöbel, (Tübingen: Mohr Siebeck, 2021), pp.220-240, 2021
This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the ... more This essay will offer a brief discussion of Aquinas' view of the human soul; its relation to the body, and the question of their separation at death; whether the separated souls persist, and if they do, does such 'life after death' constitute the person still, or is it somehow less than being so? In asking such anthropological questions, at a meta-level, an endeavour is made to outflank certain possible temptations, which usually come in the guise of easy dualisms. The first, unsurprisingly, being that of soul and body, but by extension the distinction between material and immaterial, time and eternity, and so on. A term employed to that end, is that of zoology. If in the beginning God created the Heavens and the Earth, doing so ex nihilo then all that exists falls under the conceptual reach of this term. A useful fruit of this is the exposure of a certain prejudice, progeny of said dualisms, these indicating that we are taking something wholly for granted (namely, that life after death is a good thing, that we understand what resurrection means, or that angels are superior in an univocal sense to humans). This would be a failure to take up and enact the paradox of theology which entails a radical epoché, one that confronts the Abrahamic faiths, for they entail speaking about that which cannot be spoken.
t has been the very great merit of Radical Orthodoxy (RO) over the years to have presented itself... more t has been the very great merit of Radical Orthodoxy (RO) over the years to have presented itself as a staunch defender of all forms of authentic thought (and of the true spirit of western philosophy more generally) in an age dominated by thoughtless instrumentalism, banal materialism and a stultifying “narcissism of minor philosophical differences.” As a philosophical response to this (on-going) philosophical catastrophe, the intriguing beauty and
Uploads