This book offers the first comparative evaluation of Alain Badiou and Jean-Luc Marion, two of the most important philosophers at work today."Badiou, Marion and St Paul" addresses the difficult question of whether it is possible to coherently think the notion of grace strictly in terms of immanence. The book develops a model for the thought of an immanent grace that avoids the traps of both obscurantism (the invocation of a wholly ineffably or transcendent ground for grace) and banality (the reduction of grace to nothing more than a variation of the established order).The conceptual resources needed for the development of such a model are gathered from sustained and original readings of St Paul's letter to the Romans, Jean-Luc Marion's "Being Given" and Alain Badiou's "Being and Event". As each thinker is taken up, their unique contributions to the model are elaborated and their positions are coordinated with each of the others in order to render a comparative evaluation of their strengths and weaknesses possible. The result of this triangulation is the emergence of a common conceptual strategy that simultaneously opens surprisingly direct paths into the heart of each of their disparate projects and, more importantly, a viable route to the thought of a genuinely immanent grace.
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"Is there anything new?" With subtlety and intelligence as well as uncommon clarity, Miller insistently responds to this question until it yields a conclusion: The new is both actual and immanent. With or without background in the philosophy of mathematics and contemporary European philosophy, religious or not, readers will find Miller's book insightful, compelling, and highly readable. James E. Faulconer, Professor of Philosophy, Brigham Young University, USA
About the Author
Adam S. Miller is a professor of philosophy at Collin College in McKinney, TX, USA. He is the founder of The Journal of Philosophy and Scripture and the author of a number of articles addressing the intersection of religion, ethics and politics.
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Thinking Grace...
3 Oct 2008
By Joseph M. Spencer
- Published on Amazon.com
Format:Hardcover
Adam Miller's study combines a refreshing commentary on Romans 1-8 with a rather helpful exposition of phenomenology (as inflected in Jean-Luc Marion) and a helpful but not particularly thrilling summary of Badiou's work. These all come together in what Miller calls his "own more general project," namely, the sorting out of the possibility of constructing an uncompromisingly immanent theology.
His argument is, on the whole, relatively simple. Marion has recognized that the aim of phenomenology is, in the end, complete immanence, but, as Marion's critics have pointed out over and over, phenomenology cannot ultimately arrive at complete immanence. The result is that, while Marion reveals the importance of eventually constructing a thoroughly immanent theology, the phenomenological methods he employs are not up to the task. Badiou, however, though he is not in any way committed to theism or to theology, provides precisely the methodological apparatus necessary to the construction of such an immanent theology.
The trail Miller creates, then, traverses theism (Marion) and atheism (Badiou) for the sake of thinking grace, indeed, of providing a remarkably rigorous conception of grace that outstrips its generally religious meaning. This is, in the end, the promise of Miller's work.
In some sense, then, Miller has said very little in the course of his book that is new at the level of the chapter or section. But it is the arrangement of the several "not-new" ideas that is the strength of this work: Miller has shown that two apparently opposed thinkers--Marion and Badiou--can be productively juxtaposed in order to reveal the necessity of working out an uncompromisingly immanent theology, one that should be of interest to theists and atheists alike.
His argument is, on the whole, relatively simple. Marion has recognized that the aim of phenomenology is, in the end, complete immanence, but, as Marion's critics have pointed out over and over, phenomenology cannot ultimately arrive at complete immanence. The result is that, while Marion reveals the importance of eventually constructing a thoroughly immanent theology, the phenomenological methods he employs are not up to the task. Badiou, however, though he is not in any way committed to theism or to theology, provides precisely the methodological apparatus necessary to the construction of such an immanent theology.
The trail Miller creates, then, traverses theism (Marion) and atheism (Badiou) for the sake of thinking grace, indeed, of providing a remarkably rigorous conception of grace that outstrips its generally religious meaning. This is, in the end, the promise of Miller's work.
In some sense, then, Miller has said very little in the course of his book that is new at the level of the chapter or section. But it is the arrangement of the several "not-new" ideas that is the strength of this work: Miller has shown that two apparently opposed thinkers--Marion and Badiou--can be productively juxtaposed in order to reveal the necessity of working out an uncompromisingly immanent theology, one that should be of interest to theists and atheists alike.
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