By disrupting pernicious claims to transcendence, atheist political theologies can help us redress suffering in particular places while keeping hope for radical transformation.
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An epidemiology of critique investigates our work as genealogists by taking it too literally. It exaggerates, satirically, the materiality of genealogy’s metaphor and clarifies, sincerely, how it structures critique’s politics—its predisposition to quarantine, purge, and escape.
What should hold the field of political theology together? Or, is asking such a question merely an attempt to consolidate hegemony?
What should hold the field of political theology together? Or, is asking such a question merely an attempt to consolidate hegemony?