In Conversation, Events
Don Cupitt, Jacques Derrida and Prayer
This talk aims to explore why Derrida said he prayed daily – even “I pray all the time” – while Cupitt, for his part, said even though he still sometimes did pray he “shouldn’t do...
This talk aims to explore why Derrida said he prayed daily – even “I pray all the time” – while Cupitt, for his part, said even though he still sometimes did pray he “shouldn’t do...
Philip Knight argues that God’s existence is impossible, and that faith, hope, love and justice arise from this impossibility, drawing on Tillich, Caputo, Rollins, Hillesum and Cupitt.
Philip Knight reviews Richard Rorty’s Philosophy as Cultural Politics, explaining his anti-representationalism, its likeness to Don Cupitt’s non-realism, and Rorty’s view of religious belief as private and part of cultural politics.
Philip Knight presents Gianni Vattimo’s argument that secularisation is the outcome of Christian kenosis, so that theology can recover a public voice in a pluralist, postmetaphysical culture against Rorty’s call for privatisation.
Philip Knight reviews the essay collection Science, Consciousness and Ultimate Reality edited by David Lorimer, finding the physics section overreaching and the debate between Fenwick and Claxton central; religious non-realists must address its questions.
Philip Knight reviews Gavin Hyman’s The Predicament of Postmodern Theology, which contrasts Milbank’s Radical Orthodoxy with Cupitt’s nihilist textualism and proposes fictional nihilism, and questions Hyman’s critique of Cupitt.
Philip Knight, drawing on Richard Rorty, answers Dinah Livingstone’s criticism of Cupitt, arguing Western capitalism, reformed through practical politics, is the best available tool for justice for the poor.
Philip Knight, joining the Park-Boulton debate, argues that ‘reasonable’ should not mean ‘rational’ and proposes a new distinction cutting between tolerant and intolerant faith rather than between head and heart.