- Gebundene Ausgabe: 264 Seiten
- Verlag: Yale University Press (4. Februar 2014)
- Sprache: Englisch
- ISBN-10: 0300203993
- ISBN-13: 978-0300203998
- Größe und/oder Gewicht: 2,5 x 15,2 x 22,2 cm
- Durchschnittliche Kundenbewertung: Schreiben Sie die erste Bewertung
- Amazon Bestseller-Rang: Nr. 206.964 in Fremdsprachige Bücher (Siehe Top 100 in Fremdsprachige Bücher)
Culture and the Death of God (Englisch) Gebundene Ausgabe – 4. Februar 2014
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"Getting rid of God has been a long slog, Eagleton's concise, absorbing overview of the philosophical and cultural trends of the past three centuries explains."--Marcus Tanner, "The Independent"--Marcus Tanner"The Indenpendent" (02/22/2014)
"Eagleton produces an account of the continuing power of religion that is rich and compelling. Open this book at random, and you will find on a single page more thought-stirring argument than can be gleaned from a dozen ponderous treatises on philosophy of sociology. Most of the critical turning points in modern thought are examined illuminatingly."--John Gray, "New Statesman"--John Gray"New Statesman" (03/07/2014)
'Wide-ranging and intellectually impassioned.'--Sarah Bakewell, "The Financial Times"--Sarah Bakewell"The Financial Times" (04/12/2014)
'Terry Eagleton brings all his forensic insights and acerbic wit, to the search for a replacement for God in critical thinking since the Enlightenment. . .Eagleton's thoughts - "one can kill for all sorts of motives, but killing on a spectacular scale is almost always the consequence of ideas" - are a joy to ponder. That and his depth of knowledge make for fascinating reading.'--Scarlett MacGwire, "Tribune Magazine"--Scarlett MacGuire"Tribune Magazine" (05/16/2014)
Eagleton produces an account of the continuing power of religion that is rich and compelling. Open this book at random, and you will find on a single page more thought-stirring argument than can be gleaned from a dozen ponderous treatises on philosophy of sociology. Most of the critical turning points in modern thought are examined illuminatingly. John Gray, "New Statesman"--John Gray"New Statesman" (03/07/2014)"
Wide-ranging and intellectually impassioned. Sarah Bakewell, "The Financial Times"--Sarah Bakewell"The Financial Times" (04/12/2014)"
Getting rid of God has been a long slog, Eagleton s concise, absorbing overview of the philosophical and cultural trends of the past three centuries explains. Marcus Tanner, "The Independent"--Marcus Tanner"The Indenpendent" (02/22/2014)"
Terry Eagleton brings all his forensic insights and acerbic wit, to the search for a replacement for God in critical thinking since the Enlightenment. . .Eagleton s thoughts one can kill for all sorts of motives, but killing on a spectacular scale is almost always the consequence of ideas are a joy to ponder. That and his depth of knowledge make for fascinating reading. Scarlett MacGwire, "Tribune Magazine" --Scarlett MacGuire"Tribune Magazine" (05/16/2014)"
Über den Autor und weitere Mitwirkende
Terry Eagleton is Distinguished Professor of Literature, University of Lancaster, and Excellence in English Distinguished Visiting Professor, University of Notre Dame. He lives in Northern Ireland, UK.
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'Culture and the Death of God' is a dense academic text that reviews the last three centuries in which one intellectual movement after another has denied the existence of God only to pursue the divine elsewhere. The irony fuels Eagleton in this cunning exploration of Western religious culture, which I enjoyed quite a lot, although it was quite a challenge. From science to art, Eagleton seems pessimistic that we will find a satisfying alternative to God and remains sympathetic to religion as a basically decent expression of core human dilemmas and values, corrupted as institutions may be.
There are many Westerners questioning the merits of secular society right now and the revival in the philosophy of religion has brought a lot of groundbreaking work! Readers of this book would also like the collection of essays found in Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann.
But the subject matter is challenging. Eagleton's wit is subdued, after early on a joke at the expense of Birmingham. He hones in on not the "death of God" so much as his replacement, high European culture. The kind of thinking that George Steiner represents the last generation to have espoused.
This arose earlier than the Enlightenment, but that period, for the French and the Germans, gave it its fullest diffusion. Many Germans crowd these pages, along with the sometimes somewhat more familiar French. Eagleton looks down on the likes of Diderot and Voltaire, for they suffer the hypocrisy of many of their peers. For they speak a 'double-truth': they claim the masses need religion for its calming messages and social utility. The elite, of course, can rise to a higher worship of reason.
Yet, as Eagleton astutely notes, Deism roused no martyrs. He constantly defers to, or better still champions, the Gospel message as liberation theology (even if he steps aside from this phrasing). His Christ comes to afflict the comfortable and to condemn the authorities, taking up the side of the poor.
If one wonders if this is a selective interpretation of biblical verses, one will end this book unenlightened. Eagleton employs these talks to promulgate his own insistent reading of Jesus as a revolutionary. As the modern times impinge, and Nietzsche's own shameful (in Eagleton's view) capitulation to the 'double-think' standard proves that even he is not worthy of acclaim, the book shifts into a rapid look at those such as T.S. Eliot who attempted to make the aesthetic the norm. But, being Christian, that cohort also falls short for Eagleton. He wedges into our own age, divided between a secularized and educated class and many billions (some with degrees and high incomes, surely, a factor he skims past) who continue to integrate, however irrationally to this professor's rigorous if somewhat numinous preferences for his own Christ-figure, faith with achievement.
Eagleton nods to the resurgence of Islam and Christianity in many poorer parts of the world, not so much again as forces calling for the kind of radical overthrow of the power system, but more as a way to live in a complicated world more simply. I reckon more on Marx might have helped his explication, but his promotion of Nietzsche as the central figure in this short study leaves us moderns somewhat imbalanced. After a lively if brief look at earlier Irish dissident (if renegade Protestant convert) thinker John Toland, the reader wants more such figures to energize these dense chapters.
Instead, it's less intoxicating. Eagleton crams a lot into these sections, but he often does not explain who the figures are beyond their dates of birth and death, leaving a reader (and even more a listener) curious or confused. Some transfer of lofty content to a common if smart reader was necessary, but these lectures, transcribed as I suppose they originated, go over the heads of many who could have benefitted from a more streamlined, listener-friendly, version of what remain engaging ideas and an intellectual history on a topic that an audience needs to hear, as believers, skeptics, or seculars.
I was very moved by the final few pages of the book which contains a compassionate appeal for collective action to mitigate the suffering of the less fortunate. I found the tone of this appeal to be about as disheartening and fatalistic as can be in our current zero sum political situation.
Religion is here to stay under these circumstances in this culture .