... Cassirer’s and Rudolf Otto’s Philosophies of Myth and Religion Esther Oluffa Pedersen Proximities between the philosophical interest in religion and myth in German intellectual circles in the early and mid-twentieth century and the fatal polit- ical...

...” discourse is meant to solve. © 2009 by New German Critique, Inc. 2009 Enlightenment as Religion William Rasch “Jesus is the Christ.” With this every Christian can agree; thus, in his Levia- than, Thomas Hobbes insists that this be the single article...

.... Benjamin's fragment Capitalism as Religion , written in 1921, takes up certain discourses and transforms them by his own writing. Its inconsistencies (or “ungrammaticalities”) and semantic displacements institute a textual movement, which turns out to be allegorical. It thus both constructs and deconstructs...

...Susannah Heschel From the 1830s to the 1930s Jewish scholars came to dominate Islamic studies in Europe, particularly Germany, Hungary, and France, concentrating primarily on the Qur'an and the life of Muhammad but also painting a broad canvas describing the nature of Islam as a religion...

...John Brenkman Just as Jürgen Habermas's dialogue with Cardinal Ratzinger shifted critical theory's stance toward religion, the dialogue between Gianni Vattimo and René Girard reveals tensions within philosophy's critical appropriations of Christianity. Vattimo draws on Heidegger and hermeneutics...

...Daniel Weidner The ambiguous idea of secularization still underlies most genealogies of modernity. It denotes both a general decline in the importance of religion in society and, more specifically, the transformation of religious ideas and practices into political or economic behavior...

... and even Germanic one. It is not only the religion of the German past, Marcus claims, but also, given its faith in the intellect and in progress, the religion of the future. His ideas do not figure in the historiography of Weimar Germany. While many of the new political notions of the future that Weimar...

...Peter Thompson In recent years religion has reappeared as a serious subject of analysis and theorization in surprising parts of academe. Most recently, Alain Badiou, Slavoj Žižek, Creston Davis, Philip Blond, and many others have attempted to show how a religious understanding of the world has...

... of the nonidentical and negative, which turns against itself in the identitarian machine of Western rationality and, more generally, in the immanent religions of fascination. The divergence between the authors, who belong to different intellectual schools (Frankfurt School and deconstruction, respectively), concerns...

...Sjoerd Griffioen Abstract The contemporary “postsecularism debate” has reintroduced the problem of the relation between modernity and religion to philosophy. In this context, attention is also paid to earlier debates on secularization—notably, the Löwith-Blumenberg debate—in the hope...

... of Thomas Hobbes and Baruch Spinoza's critique of religion were two modern targets of Strauss's criticism. Hobbes was identified as the father of modern civilization who broke violently with the tradition of philosophy and established the foundations of liberalism. As Nazism took hold and Germany faded from...

...Stefanos Geroulanos This essay, a history of multiple receptions, assesses three interdependent innovations in French thought during the 1930s: the ascendancy of several Russian émigré intellectuals, especially the historian of religion and science Alexandre Koyré; the introduction...

.... 2015 Christian democracy religion political economy Weimar Cold War Catholicism and the Economy of Miracles in West Germany, 1920–1960 James Chappel And so, with Leo’s Encyclical pointing the way and furnishing...

... political hopes. Put simply, Arendt thought that what was at stake in modernity was leaving religion behind, at least as the foundation of public coexistence. Conversely, modernity took its most politically defective forms when (among other things) it had failed to make its necessary break...

...; and it generates and trans- fi gures his guilt through his heroic suffering. Religion, on the other hand, generates the individual in the human soul and in its sins. But it brings redemp- tion in the recognition of human weakness; weakness becomes the attribute of human morality.”1 In these three sentences...

..., rationalist approach to religion that aims at assimilating Judaism into modern Western culture. Both strands typically sup- press Judaism’s messianic or revolutionary impulses. Scholem’s and Taubes’s research, by contrast, focused on these messianic, mystic, and heretical phe- nomena negated...

... other. This may be, in part, because Heidegger scholars rarely read Strauss, and those scholars of Strauss who read Heidegger tend to take Strauss’s reading of Heidegger at face value. One area in which scholarship still lags pertains to the role of religion in Strauss’s interpretation of Heidegger...

... by forcing it to reflect on itself. The implications of these moves for religion are clear: “Nothing of theological content,” he writes, “will persist without being transformed; every content will have to put itself to the test of migrating into the realm of the secular, the profane” (“Reason,” 136...

...: Agency and Tradition . Evanston, IL : Northwestern University Press , 2016 . Britt Brian . Religion around Walter Benjamin . University Park : Pennsylvania State University Press , 2022 . Eiland Howard . “ Deconstruction of Violence .” boundary 2 44 , no. 4 ( 2017 ): 113...

... that is its central theme. One might, of course, think of Max Weber, who sought to trace the emergence of occidental rationalism with a journey through the ethical doctrines of the world religions. Yet the great sociologist neither took any particular interest in the internal discursive structure of religious...