The possibility of a naturalistic explanation of religious phenomena (including Christianity) which is offered by natural science gives the question of the uniqueness of Christianity a new urgency, for it raises the question of whether an irreducible otherness in Christianity vis‐à‐vis a generally‐human, natural religiosity (which may be explained naturalistically) can be demonstrated. In what follows, we shall discuss the answer of two contemporary thinkers to this question: that of the Italian philosopher Gianni Vattimo and that of the French‐American literary critic and fundamental anthropologist René Girard. There is also an interesting link between both thinkers, as we shall see below – Vattimo has stated that it was his reading of Girard which made him return to Christianity after having abandoned it earlier in his life.
This essay evaluates Slavoj Žižek's claim that God's transcendence ends with the Incarnation. The first part offers a description of transcendence and a discussion of its fate in modern philosophy. The second and major part presents the theme of the Incarnation as it appears in Žižek's recent work. His critique of the sacrificial interpretation of Christ's death on the cross, his alternative reading of this event, his view on the difference between the Jewish and the Christian understanding of God, his concept of ‘the Divine’, and his interpretation of both the Incarnation and the Crucifixion are discussed. The second part concludes with a concise comparison between Žižek and René Girard. In the third and final part, Žižek's claim that God's transcendence ends with the Incarnation is then re‐evaluated.
In 2008, Rowan Williams sparked a huge controversy in Britain by pleading for more recognition o(shari'a law. The present paper aims to explore Mike Higton's suggestion that this plea actually results from Williams's defence of the Enlightenment. The paper will first show that Williams's plea for increased recognition o(shari'a is in line with the Enlightenment ideal of sociability. It will subsequently show that this does not mean that Williams gives up on the importance of the secular law. Special attention will be given to the two fundainental principles behind Williams's views on shari'a and these principles will be developed with the help of Edward Schillebeeck.x's view of'the humanum'. Finally, the paper will also indicate that Williams's two fundamental principles offer a way to better understand the biblical commandment to love one's neighbour-a view that will be developed with reference to the work of Slavoj Zizek.
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