A fresh reading of Dante's major literary works - the Divine Comedy and the Vita nuova - that combines central tenets of incarnational theology and dialectical thought to challenge a dominant paradigm in Dante criticism.

No discipline has been more uniformly derided for a longer period than metaphysics. Of the ancient and medieval sciences now in disrepute, even astrology and alchemy get better press. The most devastating--and currently the most influential--attack on metaphysics has come from a broad spectrum of thinkers including Kierkegaard, Nietzsche, Heidegger, Arendt, Levinas, Derrida, and Milbank, who have argued that metaphysics is the root of modern nihilism and totalitarianism. Anthony Mansueto puts this claim to the test, developing a historical sociology of metaphysics that analyzes the social basis and political valence of metaphysical systems. Mansueto does this globally and cross-culturally, engaging not only the Hellenic tradition and its extension into medieval Christendom and Dar-al-Islam, but also the Indian and Chinese traditions. Specifically, Mansueto argues that far from representing the roots of nihilism or modern state terror, metaphysics emerges (and continues to be necessary) as a way to ground meaning and value in societies--especially in market societies in which these have become problematic. Metaphysics tends to restrain exploitation and to encourage the redirection of surplus toward activities that promote development of human capacities. Knowing God: The Journey of the Dialectic concludes with an outline of a new dialectical metaphysics that reconciles a Buddhist metaphysics of interdependence in the Hua-yen tradition with a historicized metaphysics of Esse, yielding results that look startlingly like the dao xue, or neo-Confucianism of Song China. Mansueto shows how such a metaphysics can ground meaning and value while answering postmodern concerns to safeguard difference.

For Plato, philosophy depends on, or is perhaps even identical with, dialectic. Few will dispute this claim, but there is little agreement as to what Platonic dialectic is. According to a now prevailing view it is a method for inquiry the conception of which changed so radically for Plato that it "had a strong tendency ... to mean ‘the ideal method’, whatever that may be" (Richard Robinson). Most studies of Platonic dialectic accordingly focus on only one aspect of this method that allegedly characterizes one specific period in Plato’s development. This volume offers fresh perspectives on Platonic dialectic. Its 13 chapters present a comprehensive picture of this crucial aspect of Plato’s philosophy and seek to clarify what Plato takes to be proper dialectical procedures. They examine the ways in which these procedures are related to each other and other aspects of his philosophy, such as ethics, psychology, and metaphysics. Collectively, the chapters challenge the now prevailing understanding of Plato’s ideal of method. New Perspectives on Platonic Dialectic will appeal to scholars and advanced students interested in Plato, ancient philosophy, philosophical method, and the history of logic.

This volume provides an analysis of divine aseity in Karl Barth's thought and appreciates the vital role that this doctrine can play in contemporary theology. Brian D. Asbill begins by setting the general theological context, first through a broad sketch of the development of Barth's understanding of the relationship between the life of God pro nobis (pronobeity) and a se (aseity), and secondly through the examination of the basic theological convictions that guide his approach to the divine being in Church Dogmatics II/1. The second section, 'The Love and Freedom of God', turns to the dialectical pairings which guide Barth's accounts of the divine reality in his earliest dogmatic cycle (The Göttingen Dogmatics §§16-7) as well as in his most mature treatment (Church Dogmatics §§28-31). Particular attention is given to how these themes arise from revelation and relate to one another. In the final section, 'The Aseity of God', Asbill identifies this doctrine's basic features and primary functions. Divine aseity is characterized as the self-demonstration and self-movement of God's life, a trinitarian and entirely unique reality, a primarily positive and dynamic concept, and the manner and readiness of God's love for creatures. Divine aseity is said to indicate God's lordship in the act of self-binding, God's uniqueness in the act of self-revelation, and God's sufficiency in the act of self-giving.

A militant Marxist atheist and a “Radical Orthodox” Christian theologian square off on everything from the meaning of theology and Christ to the war machine of corporate mafia. “What matters is not so much that Žižek is endorsing a demythologized, disenchanted Christianity without transcendence, as that he is offering in the end (despite what he sometimes claims) a heterodox version of Christian belief.”—John Milbank “To put it even more bluntly, my claim is that it is Milbank who is effectively guilty of heterodoxy, ultimately of a regression to paganism: in my atheism, I am more Christian than Milbank.”—Slavoj Žižek In this corner, philosopher Slavoj Žižek, a militant atheist who represents the critical-materialist stance against religion's illusions; in the other corner, “Radical Orthodox” theologian John Milbank, an influential and provocative thinker who argues that theology is the only foundation upon which knowledge, politics, and ethics can stand. In The Monstrosity of Christ, Žižek and Milbank go head to head for three rounds, employing an impressive arsenal of moves to advance their positions and press their respective advantages. By the closing bell, they have not only proven themselves worthy adversaries, they have shown that faith and reason are not simply and intractably opposed. Žižek has long been interested in the emancipatory potential offered by Christian theology. And Milbank, seeing global capitalism as the new century's greatest ethical challenge, has pushed his own ontology in more political and materialist directions. Their debate in The Monstrosity of Christ concerns the future of religion, secularity, and political hope in light of a monsterful event—God becoming human. For the first time since Žižek's turn toward theology, we have a true debate between an atheist and a theologian about the very meaning of theology, Christ, the Church, the Holy Ghost, Universality, and the foundations of logic. The result goes far beyond the popularized atheist/theist point/counterpoint of recent books by Christopher Hitchens, Richard Dawkins, and others. Žižek begins, and Milbank answers, countering dialectics with “paradox.” The debate centers on the nature of and relation between paradox and parallax, between analogy and dialectics, between transcendent glory and liberation. Slavoj Žižek is a philosopher and cultural critic. He has published over thirty books, including Looking Awry, The Puppet and the Dwarf, and The Parallax View (these three published by the MIT Press). John Milbank is an influential Christian theologian and the author of Theology and Social Theory: Beyond Secular Reason and other books. Creston Davis, who conceived of this encounter, studied under both Žižek and Milbank.

How does the preacher know what God might say now based upon the many things God said then? Preachers and theologians throughout Christian history have grappled with Scripture's diverse emphases alongside the urgent task of declaring the authoritative Word of God in the contemporary pulpit. Aaron Edwards offers a new way of engaging with this problem, by exploring the theological relationship between biblical dialectics and heraldic proclamation. Edwards highlights the theological necessity of dialectical variety, without forfeiting assertiveness in the prophetic moment of preaching. A vast array of key voices from the theological tradition are drawn upon - including Augustine, Aquinas, Eckhart, Luther, Calvin, Hegel, Kierkegaard, Chesterton, Barth, Bultmann, Tillich, Ebeling, and others - to navigate the connection between Scriptural unity, clarity, and paradoxical plurivocality, leading to a nuanced account of dialectic. Applying this to the homiletically neglected concept of 'heraldic' confidence in preaching, Edwards examines the theological possibility of preaching in light of dialectical complexity via its 'prophetic' dimension. He shows how the uniquely revelatory relationship of Word and Spirit enables Scriptural illumination, prophetic discernment, and dialectical decisiveness in the 'momentary' encounter which undergirds all Christian proclamation.