seems to be the ethical spirit of Christianity itself, a spirit which turns out to look very much like the ethos of hermeneutics: listening to the other, entering into sensitive dialogue with the other, loving the other as a neighbor and as a friend. The same goes for philosophy, Vattimo seems to indicate. Philosophyâs âChristianizationâ is virtually tantamount to philosophyâs âhermeneuticalization,â so to speak. When philosophy abandons its rigidly objectivistic conception of truth, and becomes aware that truth is achieved (but never finalized) by dialogue and negotiation, it realizes its own truthâphilosophy is hermeneutical. Opinions will differ, of course, as to whether this philosophical prise de conscience necessarily implies the adoption of a specifically Christian ethics. Some might prefer to invoke Levinas rather than Saint Paul. Some, indeed, might prefer to pattern the hermeneutic virtues on Aristotleâs Nichomachean Ethics, rather than on any brand of Judeo-Â hristianity. In any case, Vattimo provides us with another experiment in political theology, as Critchley puts it, where faith remains key to the philosophical conversation, especially at present. What we need, then, is âan attitude of rediscovered religiosity free from preoccupations with powerâ (171), and a âpostmodern religious experience in which the
The Comparatist – University of North Carolina Press
Published: Nov 1, 2017
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