Christo-Fiction: The Ruins of Athens and Jerusalem
François Laruelle's lifelong project of "nonphilosophy," or "nonstandard philosophy," thinks past the theoretical limits of Western philosophy to realize new relations among religion, science, politics, and art. In Christo-Fiction, Laruelle targets the rigid, self-sustaining...
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| Format: | Electronic Book |
| Language: | English |
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| Published: |
New York, NY
Columbia University Press
[2015]
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| In: | Year: 2015 |
| Series/Journal: | Insurrections: Critical Studies in Religion, Politics, and Culture
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| Further subjects: | B
Deconstruction / Movements / PHILOSOPHY
B Theologie, Christentum B Christianity Philosophy B 20th and 21st Century Philosophy B Religion B Christianity B Jesus Christ B History of Philosophy B Jesus Christ Gnostic interpretations B Philosophy B Jesus Christ Person and offices |
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| Summary: | François Laruelle's lifelong project of "nonphilosophy," or "nonstandard philosophy," thinks past the theoretical limits of Western philosophy to realize new relations among religion, science, politics, and art. In Christo-Fiction, Laruelle targets the rigid, self-sustaining arguments of metaphysics, rooted in Judaic and Greek thought, and the radical potential of Christ, whose "crossing" disrupts their circular discourse. Laruelle's Christ is not the authoritative figure conjured by academic theology, the Apostles, or the Catholic Church. He is the embodiment of generic man, founder of a science of humans, and the herald of a gnostic messianism that calls forth an immanent faith. Explicitly inserting quantum science into religion, Laruelle recasts the temporality of the cross, the entombment, and the resurrection, arguing that it is God who is sacrificed on the cross so that equals in faith may be born. Positioning itself against orthodox religion and naive atheism alike, Christo-Fiction is a daring, heretical experiment that ties religion tightly to the human experience and the lived world. John Milbank, The University of Nottingham:For François Laruelle Christ is pure human happening, which is also the happening of reality as the One, absolutely without any pre-conditioning, or any ultimate foundation or original framing fixity, which Quantum physics has shown not to exist. The science of Christ therefore exceeds both philosophy and theology and is at one with non-philosophy, which tries to think outside any fictional philosophic circles which arbitrarily claim some ontological factor as primary and another as secondary. In this sense the 'Christo-fiction' is more true -- the claim and following of one man as the whole process, as entirety. Thereby we are offerred a new mode of gnostic heresy, for which Christian orthodoxy should, nonetheless, be grateful. For orthodoxy was scarcely able to define itself in the first place, beyond the neoplatonic, without gnostic provocation (as Catherine Pickstock has recently shown). In order to re-express itself today and to rethink, after Augustine, Christ as the Christus totius, it can well learn from Laruelle that the thought of God incarnate must mean the thought of the assumption of created time into unity with a manifestation in that time of the non pre-manifest or pre-determined: of that which is purely its own arrival, rendering the Creation also as such and so redeemed from the demonic lures of claimed alien cntrol. The claim that the absoluteness of Christ is better thought as Trinitarian orthodoxy is then the argument with Laruelle that should genially follow. John Ó Maoilearca, Professor of Film Studies, Kingston University, London, and author of All Thoughts Are Equal: Laruelle and Nonhuman |
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| ISBN: | 0231538960 |
| Access: | Restricted Access |
| Persistent identifiers: | DOI: 10.7312/laru16724 |