신, 윤리, 신념에 대한 이글턴의 성찰과 이데올로기적 주체의 문제에 대한 비판적 읽기
A Critical Reading on Eagleton's Reflection on the God, Ethics and Faith and the Problem of an Ideologic Subject
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This paper examines Eagleton's assertion for revolutionary faith in opposition to the liberal humanism whose ignorance of faith in God yields a politics of capitulation to the status quo. He demolishes what he calls the superstitious view of God held by most atheists and agnostics and offers in its place a revolutionary account of the Christian Gospel. On the other hand, he launches a stinging assault on the betrayal of this revolution by institutional Christianity. He argues that humanity is in a desperate situation largely of the West's making. In a world where reason and faith are increasingly polarized, they are pushed to their extreme forms: rationalism and fideism. He suggests we need to foster conditions in which a reasonable kind of faith can flourish in order to reclaim the kind of transformative and revolutionary potential of early Christianity. Neither politics nor culture offers a way out of the crisis, but theology, with its critical contemplation of the nature of humanity and humanity's future, may suggest answers to some of the very problems it helped to create. As a result, I think his faith involves the affirmation that reality is, and therefore ultimately can be beautiful, free of all disfiguring injustice.
Abstract
This paper examines Eagleton's assertion for revolutionary faith in opposition to the liberal humanism whose ignorance of faith in God yields a politics of capitulation to the status quo. He demolishes what he calls the superstitious view of God held by most atheists and agnostics and offers in its place a revolutionary account of the Christian Gospel. On the other hand, he launches a stinging assault on the betrayal of this revolution by institutional Christianity. He argues that humanity is in a desperate situation largely of the West's making. In a world where reason and faith are increasingly polarized, they are pushed to their extreme forms: rationalism and fideism. He suggests we need to foster conditions in which a reasonable kind of faith can flourish in order to reclaim the kind of transformative and revolutionary potential of early Christianity. Neither politics nor culture offers a way out of the crisis, but theology, with its critical contemplation of the nature of humanity and humanity's future, may suggest answers to some of the very problems it helped to create. As a result, I think his faith involves the affirmation that reality is, and therefore ultimately can be beautiful, free of all disfiguring injustice.
참고문헌 (13)
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