Religion and the Rise of Modern Culture

Religion and the Rise of Modern Culture

by Louis Dupré
ISBN-10:
0268025940
ISBN-13:
9780268025946
Pub. Date:
03/01/2008
Publisher:
University of Notre Dame Press
ISBN-10:
0268025940
ISBN-13:
9780268025946
Pub. Date:
03/01/2008
Publisher:
University of Notre Dame Press
Religion and the Rise of Modern Culture

Religion and the Rise of Modern Culture

by Louis Dupré
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Overview

Religion and the Rise of Modern Culture describes and analyzes changing attitudes toward religion during three stages of modern European culture: the Renaissance, the Enlightenment, and the Romantic period. Louis Dupré is an expert guide to the complex historical and intellectual relation between religion and modern culture.

Dupré begins by tracing the weakening of the Christian synthesis. At the end of the Middle Ages intellectual attitudes toward religion began to change. Theology, once the dominant science that had integrated all others, lost its commanding position. After the French Revolution, religion once again played a role in intellectual life, but not as the dominant force. Religion became transformed by intellectual and moral principles conceived independently of faith. Dupré explores this new situation in three areas: the literature of Romanticism (illustrated by Goethe, Schiller, and Hölderlin); idealist philosophy (Schelling); and theology itself (Schleiermacher and Kierkegaard). Dupré argues that contemporary religion has not yet met the challenge presented by Romantic thought.

Dupré’s elegant and incisive book, based on the Erasmus Lectures he delivered at the University of Notre Dame in 2005, will challenge anyone interested in religion and the philosophy of culture.


Product Details

ISBN-13: 9780268025946
Publisher: University of Notre Dame Press
Publication date: 03/01/2008
Series: Erasmus Institute Books Series
Edition description: 1st Edition
Pages: 130
Product dimensions: 6.00(w) x 9.00(h) x 0.28(d)

About the Author

Louis Dupré is T. Lawrason Riggs Professor Emeritus in Religious Studies at Yale University. He has published numerous books and articles, including The Other Dimension and Transcendent Selfhood.

Read an Excerpt

Of all the burdens man has to carry through life, I wonder whether any weighs heavier than the transient nature of all experience. All life inevitably moves toward decline and death. The continuous passage of time allows no phase of human existence ever to reach a definitive meaning. Transitoriness and oblivion mark life as a whole as well as each one of its segments. In his theological anthropology, De hominis opificio (On the Creation of Man) the fourth-century Cappadocian bishop Gregory of Nyssa describes existence in time as an imperfect condition that, after the fall was introduced into the plan of creation to forestall the inevitable punishment of the human race’s instant destruction. At the end of the world, however, time will be abolished. The futility of a life in time continues to oppress our contemporaries as much as Gregory’s and the countless generations that preceded him. Nietzsche said it well. That what was no longer is, and that what is will soon no longer be, is the condition from which man most urgently desires to be saved. “To redeem those who lived in the past and to recreate all ‘it was’ into a ‘thus I willed it’—that alone should I call salvation.” Through the idea of an eternal return Nietzsche attempted to salvage something stable from the all-dissolving impermanence of time. With others I doubt whether he succeeded. Only in utopian dreams have humans ever envisioned the return of an ideal age in which the efforts of history will at last be crowned with an enduring new beginning. As Virgil sang in his Fourth Eclogue: “Then shall a second Tiphys be, and a second Argo will sail with chosen heroes: new wars shall arise, and again a mighty Achilles be sent to Troy.”

Even historical faiths such as Judaism and Christianity, which consecrate the passage of time by assigning to each event a permanent significance, postulated at the end of history a return to the beginning. Endzeit ist Urzeit (the final time is the original time). Nor have the secular dreams of our own age abandoned the eschatological hope of ever arresting the motion of time. Marx’s vision of the future, however far removed from a sacred age, still recalls that fullness of time in which human efforts will at last reach completion. Meanwhile men and women of all ages have felt the need to order and structure the flux of time by recapturing, again and again, the founding events of the beginning. By recalling the past in archetypical gestures interpreted through sacred words, they hope to convey at least a permanent form to the continuous indefiniteness of the present. What is it that gives ritual, particularly when interpreted by myth, this mysterious power to regain, even in the midst of time, the awareness of an irreversible present? Which bond links the ancient narrative to the enduring gesture?

(excerpted from chapter 12)

Table of Contents

Foreword by Peter Casarella

1. Philosophy and Faith

Part 1. Farewell to a Symbolic World

2. The Modern Idea of Culture and Its Opposition to Its Classical and Medieval Origins

3. The Fragmentation of the Symbolic World

4. The Sources of Modern Atheism

Part 2. Philosophical Reinterpretations of Theology

5. Hegel’s Spirit and the Idea of God as Spirit

6. Philosophical Reflections on the Mystery of Creation

7. Evil and the Limits of Theodicy

8. Intimations of Immortality

Part 3. Phenomenology: Philosophy Reopens its Doors to Mystery

9. Phenomenology of Religion: Limits and Possibilities

10. Phenomenology and Religious Truth

11. The Enigma of Religious Art

12. Ritual: The Sacralization of Time

Part 4. Mysticism: The Silence of Faith

13. Is a Natural Desire of God Possible?

14. Mysticism and Philosophy

15. Justifying the Mystical Experience

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