By David Bentley Hart, October 2003 Thus when modern philosophy established itself anew as a discipline autonomous from theology, it did so naturally by falling back upon an ever more abyssal subjectivity. Real autonomy could not be gained by turning back to the wonder of being or to the transcendental perfections of the world, for to do so would be to slip again into a sphere long colonized by theology. And so the new point
By David Bentley Hart, October 2003 The word “nihilism” has a complex history in modern philosophy, but I use it in a sense largely determined by Nietzsche and Heidegger, both of whom not only diagnosed modernity as nihilism, but saw Christianity as complicit in its genesis; both it seems to me were penetratingly correct in some respects, if disastrously wrong in most, and both raised questions that we Christians ignore at our peril. Nietzsche’s case
We are both person and nature, and the nature itself is also dual, being a synthesis of visible and invisible, each pervading and containing the other. Through the body, we participate in the material and living world; by means of the body, personal existence belongs to the material universe and particularizes it. Cosmic energy is constantly passing through the body, renewing it materially, with the result that the whole of humanity actually possesses a single
We are both person and nature, and the nature itself is also dual, being a synthesis of visible and invisible, each pervading and containing the other. Through the body, we participate in the material and living world; by means of the body, personal existence belongs to the material universe and particularizes it. Cosmic energy is constantly passing through the body, renewing it materially, with the result that the whole of humanity actually possesses a single
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