Madness in what Foucault calls the “classical period” is conceived as a dazzlement – the madman is darkened with excessive light. In this context, “the Cartesian formula of doubt is certainly the great exorcism of madness. Descartes closes his eyes and plugs up his ears the better to see the true brightness of essential daylight; thus he is secured against the dazzlement of the madman who, opening his eyes, sees only night, and not seeing at all, believes he sees... Read more
For the Renaissance, Foucault argues, the line between madness and reason was thin and easily crossed. The madman, in fact, frequently gained insight that the sane did not; think Lear howling on the heath. Over time, madness and truth had been clearly distinguished, and madness ceased to be instructive. Foucault goes off on a digression about the madness of the cross, which, he says “belonged so intimately to the Christian experience of the Renaissance” was disappearing in the seventeenth century... Read more
Dr Jim West is annoyed at me (http://drjimwest.wordpress.com/2006/09/19/confession-time-im-annoyed), though he doesn’t name me. He is responding to an article I wrote attacking what I called “Zwinglian poetics,” where I suggested that Protestants must “exorcise the ghost of Zwingli” if we are going to develop a solid Protestant poetics, which, I argued, depends on developing a solid sacramental theology. West writes: (more…) Read more
In Dialectic of Enlightenment , Horkheimer and Adorno characterize the Enlightenment assault on metaphysics as an assault on the remnants of old superstition. Among the Greeks, “by means of the Platonic ideas, even the patriarchal gods of Olympus were absorbed in the philosophical logos . The Enlightenment, however, recognized the old powers in the Platonic and Aristotelian aspects of metaphysics, and opposed as superstition the claim that truth is predicable of universals. It asserted that in the authority of universal... Read more
In their study of Hobbes and Boyle, Steven Shapin and Simon Schaffer show that Hobbes’s opposition to Boyle’s air pump was as political as scientific. Hobbes complained about the Catholic system because it introduced a double loyalty to church and state, and he was particularly vicious with the priests who oversaw the system. This was even built into the metaphysical system of medieval Christianity: “Hobbes proposed to discredit priestly absurdities and bad philosophy by telling an interest-story . . .... Read more
Does beauty compel assent? It certainly seems to. Ought it? That’s trickier. If an explanation encompasses the data simply and elegantly and beautifully, does that make it a good explanation? Does that make it true? Are the “transcendentals” truly interchangeable? If the explanation does not compel by its beauty, what is the nature of the compulsion? Read more
Can we say that Hosea had Jesus in mind when he wrote “out of Egypt I call My Son”? Does it matter whether he did or not? If not, does this mean we can do anything we like to texts, find in them whatever we care to bring? Historian David Steinmetz (in Ellen Davis and Richard Hays, ed., The Art of Reading Scripture ) has considered this question, particularly as it relates to patristic hermeneutics, by working out an analogy... Read more
I read John 1:1, and I hear echoes of Genesis 1:1, and I begin to suspect that John wants to teach that the gospel story is a story of new creation. That conclusion does not rest simply on the phrase “in the beginning,” but that phrase is certainly a pointer in that direction. I read the early chapters of Matthew, and I think Matthew is telling the story of Jesus to bring out analogies with the history of Israel; I... Read more
David Steinmetz finds Benjamin Jowett’s claim that Scripture’s “one meaning” is “the meaning which it had to the mind of the Prophet or Evangelist who first uttered or wrote, to the hearers or readers who first received it” to be “insufficiently historical, He argues (in Ellen Davis and Richard Hays, The Art of Reading Scripture , “Aside from the absurdity of an argument that assumes the complete passivity of the first hearers and their amazing unanimity in discerning the mind... Read more
The Shunammite woman sets Elisha up with a small sanctuary in an upper room, complete with menorah, table, throne-chair, and bed (= altar). When the woman’s son dies, Elisha lays him on the bed/altar, and he revives. He is another Isaac, Elisha a new Abraham. Abraham’s sacrifice of Isaac was followed by a promise of an abundant seed and then by the negotiations for a plot of land (Gen 22-23). Elisha raises the boy, and then goes to feed a... Read more
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