Even with mounting evil and manipulative tactics to conceal evil, Lent reminds us that in order to fight death, our weapons must be truth and justice.
Even the highly professionalized logos of scholarly discourse does not just suffer from logoclastic dynamics but is positively animated by them.
This essay is part of a book forum on Immaculate Misconceptions by Amey Victoria Adkins-Jones.
Benjamin argues that the violence of law emerges from its governing force and therefore from its ability to bind or impose itself. To this extent, the objective of my intervention is to frame a form of normativity that not only does not entail a binding power but that prohibits it as well.
Psalm 2 presents the ways in which the powerful paint themselves as simultaneous victor and victim–and, more hopefully, it depicts a God who interrupts these fictions.
This is the aspect that worries me most: radical logoclasm as the license to violence that can establish itself as a permanent stasis, infinitely delaying the logogenic challenge of creating a new way of speaking.
This essay is part of a book forum on Immaculate Misconceptions by Amey Victoria Adkins-Jones.
Translating Senghor’s political writings shows the continued relevance of Negritude in the conceptualization of political community in the wake of the encounter between Africa and Euro-America. However, framing the translation, like engaging any of Senghor’s work, ought to pay close attention to his African critics.
This article delves into Walter Benjamin’s epistemology, focusing especially on his perspective on art and historical reflection.
Decolonising Christian proclamation, therefore, is measured not by the charisma of the preacher or the spectacle of performance, but by its fidelity to the incarnational logic of God’s self-giving and its capacity to engender liberative transformation in lived contexts.
Politics does not lie in interruption as such, but rather in a process that includes this transition. This transition does not simply reaffirm the existing logos, but must be able to restructure or modify it significantly each time. From this perspective, Lapidot’s true politics reveals its other name: translation.
Mary is anti-polarizing and liberative while not collapsing difference or homogenizing identity. Latine theology has a word for that: mestizo/a/e