Love's transcendence and the problem of theodicy
Author(s)
Bibliographic Information
Love's transcendence and the problem of theodicy
（Religion in philosophy and theology, 30）
Mohr Siebeck, c2008
- : pbk
Available at 1 libraries
Note
Bibliography: p. [389]-411
Originally presented as the author's thesis (Ph.D.)--University of Zürich, 2007 under the title: God's (non)phenomenality and the problem of theodicy
Description and Table of Contents
Description
Since the problem of theodicy concerns all dimensions of human existence and cannot be reduced to a logical problem of consistency, it cannot be resolved by means of a theodicy, a rational defense of God before the tribunal of human reason. But how can we deal with 'the wound of negativity?' Claudia Welz explores responses that do not end up in a theodicy. Instead of asking about the origin and sense (or non-sense) of evil and suffering, she considers God's (non)phenomenality, the dialectics of God's givenness and hiddenness. Neither God nor evil is given 'as such;' rather, God and evil are determined for someone as something within specific contexts of experience. How does God appear in human life, and how is his phenomenal presence or non-presence related to the ambiguities of our lives? In the center of the book, Kierkegaard's and Rosenzweig's answers, their reasons for having no reason to defend God and their ethics of love are discussed 'between' German idealism and French phenomenology. Both of them follow Kant's practical turn of the problem of theodicy, oppose Hegel's theodicy through history and anticipate Levinas' idea to look for the traces of God's transcendence in human movements of self-transcendence. Moreover, they have remarkable contributions to the current debates on 'metaphysics of presence' and 'onto-theology.' In dialogue with Levinas, the presence of God's love is in question, in dialogue with Derrida God's presence as a gift, and in dialogue with Marion the gift of God's presence as a so-called 'saturated' self-giving phenomenon. In conclusion to these discussions, theology is developed as semiotic phenomenology of the Invisible.
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