Great Books of Modern European Tradition, European Studies EUS 2214\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0EUS 2214 syllabus<\/a><\/p>\n ITALIAN\u00a0 324: Dante\u2019s Divine Comedy\u00a0\u00a0Dante-I-DC-Fall 2023<\/a><\/p>\n Francesco de Dombrowski Visiting Professor<\/p>\n Seminar: \u201cTransmedial Transmissions: Dante Gabriel Rossetti and the Cult of the Vita nuova<\/em>\u201d<\/p>\n Great Books of Modern European Tradition, European Studies EUS 2214\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0EUS 2214 syllabus <\/a><\/p>\n ITALIAN\u00a0 324: Dante’s Divine Comedy\u00a0 Dante-I-DC-Fall 2023<\/a><\/p>\n HON 1810W\/PSCH 1817-66\u00a0\u00a0The Prophetic Muse, or Poetry as Revelation: Dante, Cervantes, Goethe\u00a0 Honors seminar syllabus F 2022<\/a><\/p>\n ITA 2700\u00a0 Great Works of Italian Literature in English Translation\u00a0 \u00a0 syllabus<\/a><\/p>\n Dante and the Foundations of Modern Western Civilization\u00a0HONS 1810W-66<\/p>\n Italian Conversation Course on\u00a0Current Issues<\/p>\n Great Books of Modern European Tradition, European Studies EUS 2214<\/p>\n Pandemics and Apocalypse in Italian Literature\u00a0 ITA 2614<\/p>\n Filosofia Elective: Great Books of Western Humanities: Dante, Shakespeare, Cervantes, Goethe, Mallarm\u00e9\u00a0\u00a0\u00a0 Asignatura – Great Books of Western Humanities<\/a><\/p>\n Navarra Great Books program<\/a> – syllabus<\/p>\n Photo Album<\/a><\/p>\n Videorecorded Lectures on Don Quixote, part II<\/p>\n FREN 7060: French Literary Theory (graduate, taught in French) syllabus<\/a><\/p>\n HONS 1810W: College Honors Seminar in Humanities and the Creative Arts: Dante and the Foundations of Modern Western Civilization Dante II.5<\/a><\/p>\n Divinity 5492 \/ Religion 5492: Dante and Theology\u00a0 Dante and Theology.1<\/a><\/p>\n ITALIAN\u00a0 324: Dante’s Divine Comedy\u00a0 Dante I -Spring 2018<\/a><\/p>\n Divinity 5491 \/ Religion 5491 Apophatic Thought and Culture\u00a0 syllabus: apophatic thought.F.2017<\/a><\/p>\n Hons 1810W: College Honors Seminar in Humanities and the Creative Arts: Dante and the Foundations of Modern Western Civilization Dante II.5<\/a><\/p>\nHarvard University Center for Italian Renaissance Studies (Villa i Tatti), Florence, Italy, Spring 2024<\/h2>\n
Vanderbilt University,\u00a0Fall\u00a02023<\/h2>\n
Vanderbilt University,\u00a0Fall\u00a02022<\/h2>\n
Vanderbilt University,\u00a0Fall 2021<\/h2>\n
Vanderbilt University, Spring 2021<\/h2>\n
University of Navarra, Spring 2020<\/h2>\n
Vanderbilt University, Fall 2018<\/h2>\n
Vanderbilt University, Spring 2018<\/h2>\n
Vanderbilt University, Fall 2017<\/h2>\n
![Picture: Laurence et moi<\/a><\/p>\nFR 256. Existentialisme en Philosophie, Litt\u00e9rature et Th\u00e9ologie<\/h3>\nsyllabus<\/a><\/p>\nPicture<\/a> Poem<\/a> Picture<\/a><\/p>\nVanderbilt-en-Aix, autumn,\u00a0 2008<\/h2>\nFran\u00e7ais 220: Introduction \u00e0 la litt\u00e9rature fran\u00e7aise<\/h3>\nSyllabus\n<\/a><\/p>\nMaupassant,\u00a0Le Horla<\/em><\/a><\/p>\nSartre, “La r\u00e9publique du silence”<\/a><\/p>\nFran\u00e7ais 256: Existentialisme en Philosophie, Litt\u00e9rature, et Th\u00e9ologie<\/h3>\nSyllabus<\/a><\/p>\nJean-Paul Sartre, “Existentialisme est un humanisme”<\/a>\nExtraits de\u00a0L’\u00catre et le n\u00e9ant<\/em><\/a>\nGabriel Marcel,\u00a0Le myst\u00e8re ontologique<\/em><\/a> pdf.\n<\/a><\/p>\nTraits communs des existentialistes<\/a><\/p>\nSur Camus et Sartre<\/a><\/p>\nSur Simone de Beauvoir<\/a><\/p>\nVanderbilt University, Courses for Fall 2007<\/h2>\nPostmodern Theory Lectures, Vanderbilt 2007<\/a><\/p>\nPost-Modern Theory:\u00a0In the Wake of the Death of God<\/h3>\nDiv 388\/French\u00a0 William Franke\nFall 2007 Office:\u00a0203 Furman\nW 3:10-5:00\u00a0 Hours:\u00a0W 5-6; T 4-5, and by appt.\nTel: 2-6902; 3-6659<\/p>\nThis course will serve as a general introduction to recent theory tailored to students of religion.<\/p>\nIf modernism is understood to be the age of the subject, the age that begins when self-consciousness says, \u201cI think, therefore I am\u201d (Descartes, 1638), making itself the foundation of its very existence, postmodernity begins when this postulate of the autonomous, self-grounding subject enters into crisis and collapses.\u00a0Without the individual subject as secure foundation, the presumably stable values of modern tradition since the Renaissance are undermined in all domains from market economies based on the free choices of independent individuals to aesthetic styles of subjective self-expression familiar, for example, in Romantic and Expressionist art.\u00a0The new sense of a lack of foundations, of no tangible or knowable reality underlying and grounding the flux of appearances in experience, opens thought and praxis in the diverse directions that have become recognizable as characteristically \u201cpostmodern.\u201d\u00a0Simulacra, inauthenticity, lack of origins or originals, hence proliferating pluralities which nevertheless evince no real distinctions from one another in a consumer society of mass production are some of the typical manifestations of this postmodern milieu.\u00a0We will undertake to survey important theoretical statements concerning these developments by authors such as Derrida, Baudrillard, and Mark C. Taylor.\u00a0We will also inquire into the limits and alternatives to postmodernism that may be present on the scene today. Religious sources and manifestations will be particularly emphasized in order to help us comprehend postmodernism as the era of the Death of God.<\/p>\nA couple of films, particularly\u00a0The Matrix, <\/em>Part I (1999, dir. Andy and Larry Wachowsky),\u00a0The Truman Show<\/em> (1998, dir. Peter Weir), and perhaps\u00a0Angels<\/em> in America<\/em> (2003, dir. Tony Kushner), emphasizing especially the role of religion in postmodernity, will be discussed.\nThe main text, from which most of the assignments will be drawn, is:\nFrom Modernism to Postmodernism: An Anthology<\/em>, ed. Lawrence Cahoone (Blackwell 2003)<\/p>\nThis text will be supplemented with readings from\u00a0The Postmodern God: A Theological Reader, <\/em>ed. Graham Ward (Oxford: Blackwell, 1997), abbreviated: PMG.<\/p>\nAlso recommended:\nKevin Hart,\u00a0Postmodernism: A Guide for Beginners<\/em> (Oneworld Publishers, 2004)\nThomas J. J. Altizer,\u00a0Godhead and the Nothing<\/em> (State University of New York Press, 2003)\nJohn Milbank,\u00a0Theology and Social Theory: Beyond Secular Reason<\/em>, 2nd<\/sup> ed. (Oxford: Blackwell, 2006)\nRadical Orthodoxy: A New Theology<\/em>. Eds. John Milbank, Graham Ward, and Catherine Pickstock. \u00a0(London ; New York : Routledge, 1998).\u00a0ISBN 041419699X (pbk)\nSecular Theology: American Radical Theological Thought<\/em>, ed. Clayton Crockett (New York: Routledge, 2001)<\/p>\nSchedule of Readings:<\/h4>\n1. Introduction:\u00a0Postmodernism and its Others\nTheoretical Paradigms<\/strong>\n2. Definitions of the Postmodern:\u00a0From the Power of \u201cNow\u201d to the Potencies of \u201cPost\u201d\nLyotard, From\u00a0The Postmodern Condition: A Report on Knowledge<\/em> 259-77\nIhab Hassan, \u201cPOSTmodernISM: A Practical Bibliography\u201d 410-20\nCharles Jencks, From \u201cWhat is Post-Modernism?\u201d 458-63\nJohn Milbank, \u201cPostmodern Critical Augustinianism,\u201d PMG 265\n3.\u00a0The Subversion of the Sign\nFerdinand de Saussure, From\u00a0Course in General Linguistics<\/em>, 122-26\nJacques Derrida, \u201cDiff\u00e9rance\u201d 225-40\n[+ \u201cHow to Avoid Speaking\u201d PMG 167]\nWittgenstein, From\u00a0Tractatus Logico-Philosophicus<\/em> 143\nMichel de Certeau, \u201cHow is Christianity Thinkable Today?\u201d PMG 142\n4.\u00a0Death of God and Demise of Values and Civilization\nFriedrich Nietzsche, \u201cThe Madman,\u201d\u00a0\u201cHow the World Became a Fable,\u201d\n\u201cThe Dionysian World\u201d 116-17\nMichel Foucault, \u201cNietzsche, Genealogy, History\u201d and From \u201cTruth and\nPower\u201d 241-53\nMark C. Taylor, From\u00a0Erring: A Postmodern Atheology<\/em> 435-46\nSigmund Freud, From\u00a0Civilization and its Discontents<\/em> 144-49\nJacques Lacan, \u201cThe Death of God,\u201d PMG 32\n5.\u00a0Simulations and Alterities\nBaudrillard, From\u00a0Symbolic Exchange and Death<\/em> 421-34\nJacques Lacan, \u201cThe Mirror Stage as Formative of the Function of the I as\nRevealed in Psychoanalytic Experience\u201d 195-99\nRen\u00e9 Girard, \u201cThe God of Victims\u201d PMG 105\nSocial\/Political\/Cultural Applications<\/strong>\n6. Postmodern Feminisms\nLuce Irigaray, \u201cThe Sex Which is Not One\u201d 254-58\nSandra Harding, \u201cFrom Feminist Empiricism to Feminist Standpoint\nEpistemologies\u201d 342-53\nSusan Bordo, \u201cThe Cartesian Masculinization of Thought and\nSevententh-Century Flight from the Feminine\u201d 354-69\nIrigaray, \u201cEqual to Whom?\u201d PMG 198\nRebecca S. Chopp, \u201cFrom Patriarchy into Freedom: A Conversation\nbetween American Feminist Theology and French Feminism,\u201d PMG 235\n7. Constructions of Identity\nIris Marion Young, From \u201cThe Scaling of Bodies and the Politics of\nIdentity\u201d 370-82\nCornel West, \u201cA Genealogy of Modern Racism\u201d 298-301\nJudith Butler, \u201cContingent Foundations: Feminism and the Question of\n\u2018Postmodernism\u2019\u201d 390-401\nMichel Foucault, from\u00a0The History of Sexuality<\/em>, PMG 123\n8.\u00a0Postmodern Economy and Society\nKarl Marx and Frederich Engels, \u201cBourgeois and Proletarians\u201d 75-82\nDaniel Bell, From\u00a0The Coming of Post-Industrial Society<\/em> 209-18\nFredric Jameson, \u201cThe Cultural Logic of Late Capitalism\u201d 564-74\n[Adam Smith, From\u00a0The Theory of Moral Sentiments<\/em> 38-44]\nGeorges Bataille, From\u00a0Theory of Religion,<\/em> PMG 15\n9.\u00a0Postmodern Architecture and Art\nLe Corbusier, From\u00a0Towards a New Architecture<\/em> 132-38\nCharles Jencks, From \u201cThe Death of Modern Architecture\u201d 457-58\nRobert Venturi, From\u00a0Complexity and Contradiction in Architecture<\/em> 403-9\nHal Foster, \u201cSubversive Signs\u201d 310-18\n10.\u00a0Postmodern Science: \u00a0Irrealities and Hyper-realities\nMax Weber, \u201cScience as a Vocation\u201d 127-31\nThomas Kuhn, From \u201cThe Nature and Necessity of Scientific Revolution\u201d\n200-08\nDavid Ray Griffin, From \u201cThe Reenchantment of Science\u201d 482-95\nDonna Haraway, From \u201cA Manifesto for Cyborgs: Science, Technology,\nand Socialist Feminsim in the 1980s\u201d 464-81\n[Niklas Luhmann, \u201cThe Cognitive Program of Constructivism and a\nReality that Remains Unknown\u201d 496-511]\n[Richard Rorty, \u201cSolidarity or Objectivity?\u201d 447-56]\n Genealogies of Postmodernism<\/strong>\n11. The Attack on Humanism and Some Alternatives\nHeidegger, \u201cLetter on Humanism\u201d 174-94 \u00a0Brief \u00fcber den Humanismus<\/a> Identi\u00e4t und Differenz<\/a>\nJean Paul Sartre, From \u201cExistentialism\u201d 169-73\nAlasdair McIntyre, \u201cThe Virtues, the Unity of a Human Life, and the\nConcept of a Tradition\u201d 550-63\nHabermas, \u201cAn Alternative Way Out of the Philosophy of the Subject:\nCommunicative versus Subject-Centered Reason\u201d 592-600\n12. Crisis of Secular Enlightenment Rationalism and Secular Theology\nEdmund Husserl, from\u00a0The Crisis of European Sciences and Transcendental<\/em>\n Phenomenology<\/em> 149-58\nMax Horkheimer and Theodor Adorno, from\u00a0Dialectic of Enlightenment<\/em> 159-68\nClayton Crockett,\u00a0Secular Theology<\/em>\nThomas J. J. Altizer,\u00a0Godhead and the Nothing<\/em>\nAltizer,\u00a0Radical Theology and the Death of God<\/em><\/a>\nThomas Altizer, “Apocalypticism and Modern Thinking,”\u00a0Journal for Christian Theological Research<\/em>, 2\/2 (1997)<\/a>\n13. Radical Orthodoxy \u00a0Orthodoxie Radicale<\/a>\nMilbank,\u00a0Theology and Social Theory: Beyond Secular Reason<\/em>, chapter 10: Ontological Violence or the Postmodern Problematic\u201d pp. 278-327\n+ chapter 6: \u201cFor and Against Hegel\u201d\nRadical Orthodoxy<\/em>. Eds. John Milbank, Graham Ward, and Catherine Pickstock\npp. 1-37\n14. Literary and Liturgical Epistemologies\nRoland Barthes, \u201cWrestling with the Angel,\u201d PMG 84\nJean-Ives Lacoste, \u201cLiturgy and Kenosis,\u201d PMG 249\nCatherine Pickstock, \u201cAsyndeton: Syntax and Insanity,\u201d PMG 297\nJulia Kristeva, from\u00a0In the Beginning Was Love <\/em>PMG 223\n15. Postmodern Theology as Critique of Philosophy\nEmmanuel Levinas, \u201cGod and Philosophy\u201d PMG 52\nJean-Luc Marion, \u201cMetaphysics and Phenomenology: A Summary for\nTheologians,\u201d PMG 279\nGraham Ward, Introduction to PMG (p. xlii)\nWittgenstein, \u201cLecture on Ethics\u201d 139-42<\/p>\nFor graduate students in French<\/h4>\n:\nFrench theory has in many respects been the driving force of postmodern thought.\u00a0This course features selections by Lyotard, Derrida, Baudrillard, Irrigaray, Kristeva, Sartre, Deleuze, Le Corbusier, Saussure, Lacan, Levinas, Marion, and others, together with the broader postmodern movement in which they have played a catalyzing role.\u00a0It is proposed for graduate students in French with the specifications that they should read these authors in French and that their research paper focus on some author(s) or aspect(s) of French literary and\/or cultural theory.\u00a0Graduate students in French are encouraged to write their essays in French.\nIrrigaray, \u201c\u00c9gales \u00e1 Qui\u201d\u00a0Critique <\/em>480 (1987): 420-437\n\u201c\u00a0 \u201cFemmes Divines\u201d\u00a0Critique<\/em> 454 (1985): 295-308 (supplementary)\n\u201c \u00a0Ce sexe qu n\u00e9n est pas un<\/em>, pp. 23-32\nDerrida, \u201cComment ne pas parler: D\u00e9n\u00e9gations\u201dPsyche<\/em>, pp. 535-594\n\u201c \u201cLa Diff\u00e9rance,\u201d\u00a0Marges de la philosophie<\/em>, pp. 41-66\nFoucault\u00a0Histoire de la sexualit\u00e9<\/em> vol. 1, pp. 76-98\n\u201cNietzsche, la g\u00e9n\u00e9alogie, l\u2019histoire,\u201d\u00a0Dits et \u00e9crits<\/em> 1971\nLevinas, \u201cDieu et la Philosophie,\u201d\u00a0De Dieu qui vient \u00e0 l\u2019id\u00e9e<\/em>, pp. 93-127\nLacan, \u201cLa mort de Dieu,\u201d\u00a0L\u2019\u00c9thique de la psychanalyse<\/em>, pp. 197-208\nBataille, \u201cLe sacrifice, la fete et les principes du monde sacr\u00e9,\u201dOeuvres compl\u00e8tes<\/em>, vol.\u00a0VII, pp. 307-318\nDe Certeau,\u00a0La Faibless de croire<\/em>, pp. 208-226\nGirard, \u201cLe Dieu des victimes,\u201dLa route antique des homes pervers<\/em>, pp. 225-246\nBarthes, \u201cLa lutte avec l\u00e1nge\u201dOeuvres competes<\/em>, vol. IV pp. 157-169\nKristeva,\u00a0Au commencement etait l\u2019amour<\/em>\nMarion, Jean-Luc. \u201cM\u00e9taphysique et ph\u00e9nom\u00e9nologie: une rel\u00e8ve pour la th\u00e9ologie,\u201d Bulletin de literature eccl\u00e9siastique XCIV\/3 (1993): 189-206.<\/p>\nSaussure,\u00a0Cours de linguistique g\u00e9n\u00e9rale<\/em>\nLe Corbusier,\u00a0Vers une architecture<\/em>\nBaudrillard,\u00a0L\u2019exchange symbolique et la mort<\/em>\nLacan, \u201cLe stade du miroir\u201d\u00a0http:\/\/perso.wanadoo.fr\/espace.freud\/topos\/psycha\/psysem\/miroir.htm\nLyotard,\u00a0La condition postmodern<\/em>, pp. 7-9, 54-68, 98-108<\/p>\nGreat Books of Literature and Religion: Foundations of Western HUumanities Tradition<\/h3>\nRLST 140 \u00a0 William Franke<\/strong>\nFall 2007 Office:\u00a0203 Furman<\/strong>\nT R 2:35-3:50 Hours: W 5-6; T 4-5, and by appt. <\/strong>\nBT 301 \u00a0 Tel: 2-6902; 3-6659<\/strong><\/p>\nGeneral Description<\/h4>\nThis course serves as a general introduction to outstanding “great books” of the Western world.\u00a0They constitute founding texts of the “humanities.”\u00a0This intellectual tradition will be traced from its origins in both Greco-Roman and Judeo-Christian (Bible) literature.\u00a0These two cultures will then be viewed in their synthesis in the medieval period.\nOur attempt to assimilate these works, which have been basic to liberal education in the West since its inception, will stimulate effort to develop and refine our own powers of reading and interpretation.\u00a0We will engage the strongly literary quality of the works, moreover, by the exercise of producing writing of our own nourished by critical reflection upon them.\u00a0Their fundamentally theological vision, expressed in prophetic poetry, will be a constant focus of the lectures.<\/p>\nBasic Texts<\/h4>\n(in order of use)\n_________\u00a0The New Oxford Annotated Bible with the Apocrypha\nHomer The Odyssey (Cook translation)\nVirgil The Aeneid (Fitzgerald translation)\nAugustine \u00a0The Confessions (Sheed translation)\nDante The Inferno (Mandelbam translation)<\/p>\nAssignments<\/h4>\n8\/29 Introduction:\u00a0The Humanities and Personal Knowledge\nPreface <\/a>\nIntroductory Lecture<\/a> Introductory Lecture<\/a><\/p>\n9\/4 GENESIS, Chapters 1-11 (verse 9) + PSALMS\u00a08, 18, 19, 22-24, 110, 114, 119\n9\/6 EXODUS, Chapters 1-20, 24, 32-34\n9\/11 ISAIAH, Chapters 1-14, 34-44, 52-55, 60-62\n+ DANIEL, Chapters 2, 3, 7, 10-12\n9\/13\u00a0SONG OF SOLOMON and ECCLESIASTES\n Lectures on the Bible<\/a>\n9\/18\u00a0GOSPEL ACCORDING TO MATTHEW\n9\/20\u00a0Homer, ODYSSEY Books I-IV<\/p>\n9\/25 \u201c \u201c Books V-VIII\n9\/27 \u00a0 Homer, ODYSSEY Books IX-XII\n Lectures on the Odyssey<\/a><\/strong>\n10\/2 \u201c\u00a0 \u201c Books XIII-XVI\n10\/4 Homer, ODYSSEY\u00a0Books XVII-XX\n10\/9 \u201c \u00a0 \u201c Books XXI-XXIV\n10\/11 Virgil, AENEID Book I-II\nDUE: PAPER #1<\/strong>\n10\/16\u00a0 \u201c \u00a0 \u201c \u00a0 Books II-III\n10\/18 Virgil, AENEID \u00a0 Books IV-V \u00a0Lectures on the Aeneid<\/a><\/p>\n10\/23 OCTOBER BREAK<\/p>\n10\/25 \u201c \u201c Books VI-VII\n10\/30 Virgil, AENEID \u00a0 Books VII-IX\n11\/1 Virgil, AENEID Books X-XII\n11\/6 Augustine, CONFESSIONS\u00a0Books I-II Lectures on the Confessions <\/a>\n11\/8\u00a0 Augustine, CONFESSIONS\u00a0Books III-IV ‘\n11\/13 \u201c \u201c Books V-VII\n11\/15 Augustine, CONFESSIONS Books VIII-IX\n11\/20 \u201c \u00a0 \u201c Books X-XI\n11\/22 \u201c\u00a0 \u201c \u00a0 Books XII-XIII\n11\/27\u00a0————THANKSGIVING HOLIDAYS———————–\n11\/29\n\n<\/strong>12\/4 Dante, INFERNO \u00a0 Cantos I-VIII \u00a0 Lectures on Inferno<\/a>\n12\/6\u00a0 ” ” Cantos IX-XIX<\/p>\n12\/11 Dante, INFERNO \u00a0 Cantos XX-XXVI\n12\/13\u00a0 ” ” Cantos XXVII-XXXIV\n Concluding Lecture<\/a><\/p>\nFINAL DUE DATE: PAPER #2<\/strong><\/p>\nEvaluation and Requirements<\/h4>\nAbout every other week there will be a brief quiz consisting in short answer questions to check on basic familiarity with the reading. \u00a0The average of the quiz grades will count as the equivalent of a paper in calculating final grades.\nPapers are to be expository essays, 5-7 pages in length, interpreting one or more of the works studied.\u00a0Suggested<\/em> paper topics will be issued at least a week prior to each due date, however students are free to write on a topic of their own choosing.\u00a0Each student is required to turn in a total of\u00a0TWO PAPERS<\/strong>.\nPresence and participation of each student in every class is expected.\nThe Vanderbilt University Honor Code applies to all work submitted for this course.<\/p>\nRecommended Method of Study<\/h4>\nThe interpretation of assigned texts may begin by the student’s formulating and analyzing main ideas in a notebook at the conclusion of each reading assignment.\u00a0Another entry likewise composed of 1) summary statements and 2) evaluative remarks–on facing pages–may be made punctually after lectures and discussions of each class.\u00a0These notes can be reviewed and discussed with instructor for the purpose of focusing essay topics based on the student’s own emergent interests.<\/p>\nObjectives to Keep in Mind<\/h4>\nRemember that in reading\/writing you are competing only against yourself.\u00a0The goal is to discover personal<\/em> significance in the universal human experiences conveyed by great books and to develop your own discourse for articulating your experience of these texts and of life and human concerns generally.<\/p>\nKGV Bible audio on-line<\/a><\/p>\nBible auio fran\u00e7ais<\/a><\/p>\nAeneid<\/em><\/a><\/p>\nConfessions<\/a><\/p>\nUniversity of Salzburg, Fakult\u00e4t f\u00fcr katholische Theologie,\nZentrum Theologie Interkulturell und Studium der Religionen<\/h2>\n*Postmodernreligionsphilosophien\nAusgehend von klassischen Debatten zwischen Hegel und Kierkegaard, Schleiermacher und Schelling, beziehen sich diese Vorlesungen auf Spannungen unter Religionsphilosophien heute, insbesondere zwischen Amerikanischen s\u00e4kularisationtheologer in der Nachflolge von der \u201cDeath of God\u201d Theologie und der Bewegung der \u201cRadical Orthodoxy,\u201d die von Cambridge, England herstr\u00f6mmt.\u00a0Die Frankfurter Schule, insbesondere Horkheimer, Adorno, and Habermas, wird auch in Betracht gezogen als bahnbrechend f\u00fcr eine postmoderne kritische negative Theologie.\u00a0Es wird erkl\u00e4rt, wie eine solche Theologie Dialog zwischen verfeindeten Kulturen erm\u00f6glichen kann, bzw. zwischen abendl\u00e4ndischen s\u00e4kularisierten Intellektuellen und radikalen Islamisten.\nIm allgemeinen, geht es um postmoderne Theorien und ihre theologische Bedeutung.\u00a0Die entscheidenden Texte und Ideen seit Saussure,\u00a0von Foucault, Derrida, Irigaray, Adorno, etc., werden als Ablehnung der Aufkl\u00e4rung angesehen.\u00a0 Die\u00a0neuen Perspektiven f\u00fcr religi\u00f6ses Denken und Leben, die dadurch g\u00f6ffnet sind, werden erprobt. \u00a0(Sehe unten \u201cPost-Modern Theory:\u00a0In the Wake of the Death of God\u201d f\u00fcr detaillierten Inhalt–auch auf dem Syllabus<\/a> . Vertagung\n<\/a> \u00dcbersetzte Bruchst\u00fccke\u00a0aus:\nPostmodernism Lectures, Salzburg 2007<\/a> Vorlesung 1<\/a>\nVorlesung 2<\/a>\nVorlesung 3<\/a>\n*Dantes Paradiso im theologischen Hinblick\nEine \u201cclose reading\u201d von dem letzten Teil Dantes \u201cG\u00f6ttliche Komm\u00f6die\u201d fokalisiert auf die Poetik des Schweigens, sowie auf die negative politische Theologie, die Dante vertret in seiner\u00a0visio Dei<\/em>.\u00a0Die geistliche Reise Dantes zur mystischen Anschauung Gottes durch seine dichterische Sprache wird gelesen auf den Hintergrund des mittelalterlichen Mysticismus, aber auch in Bezug zu aktuellem theologischen Denken, besonders im Bereich der negativen Theologie (zum Beispiel von Jean-Luc Marion).<\/p>\nDie g\u00f6ttliche Kom\u00f6die<\/a><\/p>\nDantes Werke<\/a>\nDeutsche Dante-Gesellschaft:\u00a0 Texte, Darstellungen, Erl\u00e4uterungen<\/a>\nCourtney Langdon trans. und Kommentar<\/a>\n*Apophatische oder negative Theologie in der Kultur\nPlaton und Neuplatonismus; mittelalterlicher Mysticismus; Kabbalah,\nSufis; Baroque Mystiker wie Johann von Kreuz und Silesius Angelus;\nApophasis der Romantiker (Schelling, Kierkegaard, H\u00f6lderlin, Emily Dickinson); Denker und Schrifsteller vom Schweigen in der Moderne und Postmoderne, wie Wittgenstein, Derrida, Bataille, Heidegger, Celan, Blanchot, und andere.Vergleiche zu orientalischem Denken insbesondere im Bereich von\u00a0Indischen Advaita Vedanta\u00a0und Chinesischen Taoismus.\u00a0 Es wird betonnt wie die negative Theologie Passagen \u00f6ffnet zwischen verschiedenen Kulturen jenseits ihren unterschiedlichen Begrifflichkeiten.\nSyllabus<\/a><\/p>\nAdvaita Vedanta<\/a><\/p>\nVedanta Sutren<\/a><\/p>\nBrahma Sutras<\/em> with Commentary by\u00a0 Sri Adi Sankaracharya<\/a><\/p>\nKlassische Upanishaden<\/a><\/p>\nYoga-Texte<\/a> Was ist Yoga?<\/a><\/p>\nEntretiens de Ramakrishna<\/a><\/p>\nLao Tse–Das\u00a0Tai Te King<\/em> aus dem Chinesischen<\/a> Bachofen \u00dcbersetzung<\/a>\nChuang Tzu<\/a> Zhuangzi<\/a> Taoismus<\/a><\/p>\nNargajuna,\u00a0Strophen ueber das Mahayana<\/em><\/a><\/p>\nNargajuna und die Logik der Leere von der Leere<\/a><\/p>\nNargajuna, Mahayana Buddhismus, und Schopenhauer<\/a><\/p>\nKejii Nishitani und die Kyoto Schule<\/a>\nReligion and Nothnigness The Self-Overcoming of\u00a0Nihilism<\/em><\/p>\nZEN<\/a><\/p>\nVanderbilt Courses for Fall 2006<\/h2>\nVanderbilt Lectures on Postmodernism, Fall 2006<\/a><\/p>\nPost-Modern Theory: In the Wake of the Death of God<\/h3>\nDivinity 3880\nComparative Literature Program\nFall\u00a02006\nOffice: 203 Furman (tel: 2-6902)\nHours: T 1:30-2:30 & W 2-3:00<\/p>\nThis course will serve as a general introduction to recent theory tailored to students of religion.<\/p>\nIf modernism is understood to be the age of the subject, the age that begins when self-consciousness says, \u201cI think, therefore I am\u201d (Descartes, 1638), making itself the foundation of its very existence, postmodernity begins when this postulate of the autonomous, self-grounding subject enters into crisis and collapses. Without the individual subject as secure foundation, the presumably stable values of modern tradition since the Renaissance are undermined in all domains from market economies based on the free choices of independent individuals to aesthetic styles of subjective self-expression familiar, for example, in Romantic and Expressionist art. The new sense of a lack of foundations, of no tangible or knowable reality underlying and grounding the flux of appearances in experience, opens thought and praxis in the diverse directions that have become recognizable as characteristically \u201cpostmodern.\u201d Simulacra, inauthenticity, lack of origins or originals, hence proliferating pluralities which nevertheless evince no real distinctions from one another in a consumer society of mass production are some of the typical manifestions of this postmodern milieu. We will undertake to survey important theoretical statements concerning these developments by authors such as Derrida, Baudrillard, and Mark C. Taylor.<\/p>\nWe will also inquire into the limits and alternatives to postmodernism that may be presenting themselves on the scene today. Religious sources and manifestations will be particularly emphasized in order to help us comprehend postmodernism as the era of the Death of God.<\/p>\nA couple of films, such as\u00a0The Passion of the Christ <\/em>(2004, dir. Mel Gibson),\u00a0The Omega Code<\/em> (1999, dir. Rob Marcarelli), Terminator 2 Judgment Day <\/em>(1991, dir. James Cameron),\u00a0Angels in America<\/em> (2003, dir. Tony Kushner), emphasizing especially the role of religion in postmodernity, may be screened and discussed.<\/p>\nThe main text, from which most of the assignments will be drawn is:<\/p>\nFrom Modernism to Postmodernism: An Anthology<\/em>, ed.\u00a0Lawrence\u00a0Cahoone (Blackwell 2003)<\/p>\nThis text will be supplemented with readings from\u00a0](\"https:\/\/cdn-dev.vanderbilt.edu\/t2-my-dev\/wp-content\/uploads\/sites\/470\/2012\/02\/main-52.jpg\"){kind=link}
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