By HENRY EYRING and DOUGLAS HENDERSON (Eds.)
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Extra resources for A Review of the Literature up to 1976
In the end, where the human being who loves merely in a human way, that is, the egotist who must always have himself and his desires in mind, steps onto the stage, the later Augustine sees always the stigma of loss and the trace of an original guilt that 20 augustine reaches deeper than any possibility of redemption and anything humans could achieve. One might say that Augustine in this way uncouples philosophy from its classical, manic constitution and places it under the auspices of depression.
It inaugurates a more or less manifestly melancholic millennium in which human reason will be unable to recover from the trauma of its one-sided dissociation from the Best. But it is only under the banner of what is on the human side an irreparable separation that the motif of a love unilaterally aggregated in God can become all-powerful. Where mutuality is lost and the kindness of humanity has dissolved into nothing, that is where the realm of grace begins. Philosophy may well contemplate the gift, but the kingdom of theology establishes itself through the new guiding concept of grace.
Within that disinhibition, liberation and destabilization are ambivalently interwoven. The consequences of the uncoupling from the metaphysical foundation—deconstructivists would say: from the foundation-illusion—are twofold: the empowerment to engage in unrestrained projecting is paid for by the discovery of an internal abyss. The fact that a deep-seated discomfort with modernity exists today among so many contemporaries has to do undoubtedly with the ambivalent experience of a steady increase in power and an unstoppable erosion of security.
A Review of the Literature up to 1976 by HENRY EYRING and DOUGLAS HENDERSON (Eds.)