Benjamin devises a pure sacrificial ethos, devoid of the profanities of teleology. Benjamin’s account of sacrifice is saturated with emancipatory sacred dispositions.
Everywhere, adults laugh at children for their giddy games, whereas they are blind to the ways in which their pretend play shapes every aspect of their lives and leads to exploitation and injustice. Human experience, particularly the experience of the youngster – where the ground of the soul and the ground of God come together in an overflow of light, constitutes the basis for the radical immanence of God within the world.
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.
This article delves into Walter Benjamin’s epistemology, focusing especially on his perspective on art and historical reflection.
We asked a diverse array of scholars to share their reflections on Walter Benjamin and the role that theology plays in his thought, as well as the strengths and limitations of his approach to theology at various stages of his work.
“Thinking about school education through Walter Benjamin’s concept of divine violence, we argue that schools must be defended not despite but precisely because of the violence they encompass.”
Both Benjamin and Apess discern that historical narratives are imbricated with notions of futurity, that is, which bodies and polities are allowed to inhabit and thrive within the temporality in which the “not yet” and the “always already” co-constitute each other.
William Apess, like Walter Benjamin a century later, sought to shift the paradigms of society with history and theology as orienting poles for colonial critique. Anticipating Benjamin, Apess looked to those who had been wrecked by the advance of colonialism as the grounding site for historical and political theological inquiry.
In Exodus 17, the people of Israel confront a barren landscape that seems to guarantee imminent death. Today police violence, especially against Black people, seems to be similarly embedded in our social landscape. This essay turns to Angela Davis to ask if dry land can become springs of water.
In the face of COVID-19, we do not have the capacity to breathe, much less decide.
The power of Jair Bolsonaro and Donald Trump’s political extremism lies precisely their ability to erase extremism from their respective political actions.
…I see my list on political theology functioning like Wittgenstein’s ladder metaphor in his Tractatus. Once graduate students read and grasp these important texts, they should “throw away the ladder”, so to speak, and deconstruct all they have learned about political theology to illuminate contemporary problems on their own. Once they reach the top, they can throw away the ladder.