... interconnected processes of being and learning. It seeks to address the old question of persuadability, of what makes for conviction and effective critique, particularly in relation to faith in God and in “another world.” It then attempts to apply Wittgenstein's insights to fundamental disagreements...

... of Korah receive a new life and do not have to make amends for the guilt of their parents. Bearing in mind Niobe's guilt and her serving as “a stone marking the border ( Grenze ) between human beings and gods,” and given that Korah's children are spared after Moses has received the commandments, we can...

..., in a fatal stroke of retaliation by the gods, is turned into stone—transformed at once into the grief-stricken precipitate of mythic violence and into an enduring marker of the boundary between two separate and unequal worlds. From this tale, Benjamin unfolds an understanding of the border, not as the mere...

..., the article seeks to answer a question that was only treated partially in the author's recent book For God or Empire . Does the mysticism of this tradition devolve into apolitical practices, or does its survival and even proliferation compel a revisioning of emancipation in history and in theory? 55...

... dependency on a model of the universe that privileges the vertical or metaphysical vector, the urge to look upward, to locate a transcendent: in short, to rely on a force above nature, the supernatural. Call it God, Fate, or Mystery, the upward curve goes beyond what is knowable for humans or other sentient...

... , 2016 . With this move, Mahmood overcomes much of the mystification and vagueness that had characterized earlier thinking about secularism and secularity. We can thus proceed to think about secular and other ways of being in the world in terms of relationships that involve humans as well as God...

... concludes that messianism is “nowhere made dependent upon human activity,” because “everything is here attributed to God and it is just this that lends a special character to the contradiction between what is and what shall be” ( MIE , 14). Messianism is a phenomenon of transcendence that intervenes...

... and philosophers, scholarly positions often labeled by Western academics as “rationalist” and “traditionalist.” For the rationalists, the presence of what appear to be contradictory statements in the Qurʾan (for example, anthropomorphic images of God in some verses juxtaposed with claims to his unrepresentability...

... the aspiration to fully illuminate, once and for all, the opacity of the market dynamic. 50 Not even God can perform such a feat. This limit of human knowledge is not like the other examples of epistemic opacity that Foucault had investigated before, for it does not work as an elusive secret that is believed...

... . 16. William R. Jones notes common moves in this attempt at resolving black theology's fundamental contradictions. See Jones, Is God a White Racist? black feminism black theology waywardness redemption loss Is black theology something of a lost cause for black studies...

... what is required in one's form of life perfectly well without resorting to definitions” (421). Learning is to be understood as an inclination, the formation of a capacity to learn, the endeavor “to awaken the ensouled body into practicing a form of life in submission” to God (422). Tradition...

..., not merely a conceptual one, as Asad came to recognize through his own mother's mode of religiosity: a practical ability she lived in. 11 Living the Qurʾan makes contradictions apparent rather than real. For example, God's being beyond human grasp and simultaneously having hands are not discrepant...

... . “ On Humanity in Dark Times: Thoughts about Lessing .” In Men in Dark Times , 3 – 31 . London : Cape , 1970 . Banerjee Milinda . The Mortal God: Imagining the Sovereign in Colonial India . Cambridge : Cambridge University Press , 2018 . Banerjee Prathama . Elementary Aspects...

... Taymiyya's “traditionalist” response, Asad provides us with a brief window into a world where “virtuous practice in social relations” frame human life (424). Such virtuous action flows from a complete submission to God. This submission is not the same as suspension of reasoning, nor is it the fusing...

... is often ambiguous—it could be the lover and/or God. But the charge could either be hetero- or homoerotic. See Lalon Sain, “Barir Kachhe Aarshinagar.” 51. Kumar, Writing the First Person . 52. Guha, Elementary Aspects of Peasant Insurgency , 177, 248 . 53. Bennett, “Out...

...: the question of whether there is another—an absolutely other—kind of violence, which would be beyond all relationships between means and ends, a violence that is beyond law and immediate (§19). The formulation of this question precedes the first inscription of the name of God in the text, accompanied...

... for social justice beyond national boundaries and nationalist discourse. Why should I worship the God who doesn't speak my language. —Kancha Ilaiah Shepherd 19 In recent years, as the Hindutva politics of Bhartiya Janata Party and RSS gained legitimacy in political victories across...

... [ überhaupt im Denken ] i.e. logically.” 8 Such orientation, as it extends itself “even further” ( noch mehr ), is to be secured through its thinking a “ concept of God,” 9 which is also to say, a being that “can only be thought and never intuited,” 10 and it is through this grounding orientation...

.... The ending of the text is odd since neither God nor theology has played much of a role in the previous 230 pages of this work. This book wrestles with the suffering and resistance of Black people in a Europe pervaded by racism, the tortured posture of assimilation, the open question of whether he, a Black...