The Critical Value of Negative Theology
If metaphysics seems today to have buried its undertakers, then negative theology may soon silence its critics. Having established a significant if sometimes recessive presence in Western theism, negative theology is again an important element in contemporary philosophical theology. While Anglo- Ame...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Cambridge Univ. Press
1993
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| In: |
Harvard theological review
Year: 1993, Volume: 86, Issue: 4, Pages: 439-453 |
| Online Access: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a If metaphysics seems today to have buried its undertakers, then negative theology may soon silence its critics. Having established a significant if sometimes recessive presence in Western theism, negative theology is again an important element in contemporary philosophical theology. While Anglo- American philosophy of religion remains dominated by analytic neoscholasticism, in the last decade a countercurrent has emerged that makes common cause with the apophatic tradition. The Gifford lectures of Stephen R. L. Clark are examples of this development, as are the works of Leszek Kolakowski. Each thinker has attempted to expand discussion beyond the scholastic parameters of the field and make connections with important historical figures who are often neglected in the literature. Neoplatonism has featured prominently this development; as the principal philosophical foundation for apophatic theology in the West, it has been invoked in both its original Greco-Roman guise and its subsequent manifestation within the Abrahamic tradition (Judaism, Christianity, and Islam). | ||
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