So what was our problem with Radical Orthodoxy? - Thursday, September 17, 2015 — Adam Kotsko
Radical Orthodoxy, as exemplified by its founder and champion, John Milbank, has shown itself to be an openly imperialist and anti-democratic approach to theology. ... Further, it has grown increasingly Islamophobic, as Milbank has insistently pinned the blame for modernity’s “heretical” innovations on the influence of Islam.
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The readings of modern and especially contemporary philosophers is tendentious to the extreme, while the interpretation of classic figures in theology is often contrived at best. Everything is forced into the mold of a Christian orthodoxy that owes more to Plato than to Christ, rejected as a dangerous enemy to this orthodoxy, or (at the most “generous”) read as a failed attempt to attain the pure insight of orthodoxy.
The core problem, however, is that the Radical Orthodox position strips Christianity of literally everything promising or attractive. The God of Radical Orthodoxy is not the God of the oppressed — instead, Milbank feels comfortable asserting (with utterly no basis) that Christianity was an aristocratic movement from the very beginning. There is no meaningful theology of the cross, apart from an attempt to hijack the prestige of Agamben’s homo sacer concept by applying it to Jesus. There is no sense of the apocalyptic tension between God and the earthly ruler — instead, monarchism is put forward as a straightforward logical corollary of Christianity
A counter-reading of the 20th century - Thursday, September 17, 2015 — Adam Kotsko
Overall, if we think, as good Marxists must, in messianic/apocalyptic terms, then the Soviet Union was not the messiah of the left, but the katechon — successfully heading off one “man of lawlessness” (Hitler) and holding another (the US) at bay for over a generation. And now that it has been removed, the man of lawlessness enjoys free rein in the form of a rapacious and unrestrained capitalism and in a Western bloc that feels empowered to go to war largely on a whim.
Overcoming the First Cause of Impurity For the Action of the Higher Understanding - Sri Aurobindo observes: “The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an...
Mother’s ‘Five Points Program’, & Thought Control in our Life - Originally posted on Lab of Evolution: During my early years in Auroville, my outer work was teaching in the school as it existed then. But my inner work wa...
Religion and science dialogue is slowly becoming less western - Cosmology and the environment - posted by The Editors The belief that scientific worldviews provide sufficient information and motivation to galvanize wides...
Sri Aurobindo sits firm in Evolutionary Psychology and Evolutionary Cosmology - New off the cuff discussion: Cosmology and the environment. http://t.co/9JIF4fdhXR - http://t.co/8lwhXfGsqM Evolutionary Salon - The Great Story May 16, 20...
M. Alan Kazlev, Don Salmon, and Peter Selim Thurrell - Savitri Era of those who adore, Om Sri Aurobindo & The Mother. Savitri Era Political Action Join Savitri Era Party to ensure a secure future of the country -...
Rick Lipschutz, Julian Lines, Lynda Lester, and Larry Seidlitz -*Collaboration: *Author index *Journal* | Subscribe | Past issues | Article index | *Author index* | Poet index The following is a partial index ...
Half a dozen schemes to classify human personality - nedMarch 18, 2009 at 2:16 pm Sandeep, Regarding what Sri Aurobindo says here … “but one predominates, in one he is born and that strikes the note of his cha...
People are born with set predispositions and biogenetic destiny - We may wish human beings were more rational but our brains, created for a different time and place, get in the way... You can take the person out of the St...
Understanding fragility and uniqueness of life on earth - Cosmology and the environment off the cuff: posted by The Editors The belief that scientific worldviews provide sufficient information and motivation to ga...
The gulf twixt the depths and the heights is bridged - A critique of "The Lives of Sri Aurobindo" by Peter Heehs and its ... www.thelivesofsri*aurobindo* .com/.../apropos-of-savitri-and-prof-manoj-das... May 22, ...
Hitler and his God by Georges van Vrekhem (kindle ebook)
Germany in Turmoil
“Caste” is generally associated with India and fossilized backwardness. Little does the common awareness in the West realize that caste did and to a considerable extent still does determine the patterns of its social structures. In the Middle Ages – not so very long ago – caste was a fact of life. There was the Catholic Church with its clergy (brahmins); there was the nobility with its feudal hierarchy (kshatriyas); there was the upcoming and very diligent class of the merchants (vaishyas); and last and very much least there was the class of the workers (shudras), mostly serfs without any rights, on a par with the animals and other possessions.
Because of the Renaissance this social pyramid, which had shaped the Western outlook on life for centuries, was put into question, together with everything else in life. Acquiring the ideals of the Enlightenment – among them equal rights for all human beings – the “third estate”, the merchant or bourgeois class, grew conscious of itself. The French Revolution would be the revolution of this “third estate”. To work out the impetus of its ideas the revolution of 1789 needed subsequent revolutions in the nineteenth century, the high time of the bourgeoisie, of reason, liberalism, materialism and progress. These subsequent revolutions (in 1830, 1848 and 1870) were made necessary by the resistance of the clergy and the nobility, fighting for their survival, and because of the resistance to any kind of change in the nature of the human being.
But what about the “fourth estate”, the class of labourers, servants and peasants, of the workers of all kinds? They too were human beings, after all, and therefore entitled to equal rights like anybody else. When in parallel with the unexpected French Revolution a no less surprising Industrial Revolution came about, the role of the workers, of the shudras, grew in importance: they were the manpower with which to make that gigantic industrial development possible. Fed up with their peasants’ existence, the toilers of the land left their ploughs and their cows and migrated to the towns, expecting heaven but stumbling into a hell worse than their soil-bound labour. They became the “proletariat”. Only the blind could fail to see that this down-trodden, struggling, exploited human masses would soon arise in an effort to take their due place in humanity, that they would strive for an equal footing with those who had for so long used and abused them.
After a preparation and build-up of almost a century, the “proletariat” resolutely took the fore of the stage of history in the Russian Revolution of 1917. The German Army High Command, by that time de facto rulers of the country, had supported the Russian revolutionaries in the hope that the collapse of tsarist Russia would free them from the burden of their eastern front, and allow them to deal a decisive blow to the Allies in the west. Their calculations proved almost correct, for the German “spring offensive” in 1918, made possible because of the Peace Treaty of Brest-Litovsk, threw the Allies back and even threatened Paris again, creating the exhilaration of impending victory among the population in Germany. But the Allies recovered, partly thanks to the fresh American troops, and from 8 August, Germany’s “black day”, the Hindenburg-Ludendorff duo knew that defeat was inevitable and informed their Kaiser accordingly.
All this has a direct impact on our story. The German proletariat, represented by the “German Socialist Party” and the more radical Marxist “German Independent Socialist Party” – which would soon become the “German Communist Party” – formed a considerable part of the population. The German Socialist Party had in the 1912 general election, just before the war, won the highest number of votes. This had caused unease and fear among the traditional classes who were, in that Prussian dominated country, extremely aware of their social status, in other words class-conscious. There was place for the workers beneath them, not beside them, and surely not above them as members of a government, administrators, or whatever. Germany had not assimilated the ideals of the Enlightenment; it had remained a Prussian, autocratic, hierarchically structured society where all looked up to those above and down on those below.
Yet the war had shattered many a certainty. The Germans felt that the Bolshevik revolution in Russia threatened their existence directly. Had the Marxist doctrine not predicted that Germany, the foremost industrialized country in Europe with a massive proletariat, would be the country best prepared for the great proletarian revolution? And did the Russian Bolshevik leaders not do everything in their might to light the fuse of revolution in other countries, especially in Germany? Russian refugees arrived in droves in Berlin, Hamburg, Leipzig, Munich, every one of them with his or her tales of horror about the Reds, and with dire warnings. Along with them infiltrated Bolshevist agents, teleguided by the Third International, and in the eyes of the German Marxists adorned with the halo of heroes who had accomplished a historical feat that would change the world.
The traditional German higher and middle classes were, in the last months of 1918, more fanatically nationalistic than ever, misled as they were by the propaganda of the Supreme Army Command and the narrowness of their own convictions. The hell of the battlefields they knew only from hearsay. But so many young men would not come home anymore; the food was scarce and procuring it often the main occupation in life; the tension of the war was hard to bear and gnawed at the roots of all certainties. The Left, less socially inhibited and incited by the events in Russia, no longer hesitated to go on strike at the end of October and in the beginning of November 1918.
