Beyond Sovereignty A New Global Ethics and Morality DG Leahy 9781934542194 Books
Download As PDF : Beyond Sovereignty A New Global Ethics and Morality DG Leahy 9781934542194 Books
Within the context of a careful critique of the relevant thinking of Alain Badiou and Giorgio Agamben, the writer articulates an understanding of ethics and morality alternative to the otherwise highly creative extensions of modern consciousness embodied in the works of these authors. Opting for direct quotation rather than paraphrase, he shows in fine detail the limits of these most recent forms of self-referential thinking, contrasting them at every step with what he calls "the thinking now occurring for the first time." The exposition of the new ethics, developed in contrast to Badiou's "ethic of truths," is accompanied by a table summarizing its logical structure in the form of an "Index of the Ethic of Simplicity," which contains, among other things, pointers, historical and otherwise, to other domains of thought. Likewise, prior to its intricate ontological exposition, the "Morality of the New Beginning" is first laid out in the form of a table containing an Ennealogue of the moral imperatives for the new world reality, at once synoptically related to commandments of the Old Testament and the precepts of Jesus.
Beyond Sovereignty A New Global Ethics and Morality DG Leahy 9781934542194 Books
Leahy’s writing style is notoriously difficult; this is perhaps the most readable of his works. (I don’t believe his writing style had to be this cumbersome and oblique; I don’t know why he chose to express himself this way.) Despite the difficulty, this book has much renewed my faith and my ministry. I will attempt to say something about the content and relevance of this book. My review here is a tentative meditation, certainly full of generalizations, over-simplifications, and elisions, but I hope it will serve the limited purpose of bringing readers better than me to this extraordinary and crucial book.If, as Socrates knows, the art of power is to make the other free - if true power is to empower others - then it is the Christian God, in the full exercise of his omnipotence, who empowers the creation by bequeathing his omnipotence to it. To see how this conclusion, however “mysterious” or “scandalous,” can be an almost too obvious flowering of orthodoxy, we need only remind ourselves that Jesus, the image of the invisible God, disappointed the expectations for a political messiah precisely because he refused to understand power as something to be exercised over others. So, what the “postmoderns” want to do - to “conceptualize a plane of imminence,” that is, to understand, and thereby make real, Being as imminent to existence or the world - we Christians also should be willing to do, if we are to make use of the full resources of our orthodoxy. According to Leahy, what the “postmoderns” want to do they keep failing at. Because of their commitments to atheism/secularism, at best they are only willing to endorse “the possibility of the impossible” - so the impossible, the “plane of imminence” remains as a limit that is reachable/unreachable - ultimately, effectively “just out of reach.” (We could say that the “postmoderns” consider what’s just out of reach to be reachable, so that when they admit immanence is just out of reach, they consider themselves to be reaching it. This is how they convince themselves of their success. Leahy uses Badiou and Agamben as foils for what he is presenting, and exposes their despair.) But if we have faith in the Resurrection, then we endorse not the “possibility of the impossible” but the “actuality of the impossible” - that the impossible happened at a certain time, at a certain place. If the Resurrection has born its first fruit, then infinite being is actually imminent to finite being, life is imminent to death, saving one’s life is imminent to losing one’s life. I just wrote “if the Resurrection has born its first fruits” but for Leahy it might be more precise to say, “if the Resurrection is bearing its first fruit.” For Kierkegaard, if you choose to live authentically, you are choosing to live alway “contemporaneously" with the suffering Jesus and so are always confronted with a choice about who he is. For Kierkegaard, if you choose to live authentically, you are always Peter being asked by Jesus, “Who do you say I am?” For Kierkegaard, one cannot authentically choose not to choose, not to make a decision about who Jesus is. For Leahy, perhaps, if you choose to live authentically, you are choosing to live always contemporaneously with the resurrected Christ and so are always confronted with the undeniable reality of his glory. For Leahy, perhaps, if you choose to live authentically, you are always like Mary Magdalene declaring, “Rabboni!” One cannot authentically choose to choose, one cannot authentically choose to do anything other than worship, other than love, than create, in response to Christ command to love. “The thinking now occurring for the first time,” isn’t Leahy’s thought, as if he were personally the bearer of something historically shattering, as if "the thinking now occurring for the first time” were Leahy’s life work. Rather, in every context, this Christian “plane of immense” must be thought anew, must be created, must be made to happen, and every time this thought is thought, it is being thought absolutely for the first time.
This is the real renewal of Thomas; Leahy is St. Thomas as an absolutely contemporary merging of reason and faith. “Providence” is the classic Christian concept for “imminence;” Leahy’s "Eucharistic existence" resonates directly with the classic understanding of Providence from St. Augustine to Jean-Pierre de Caussade. Kierkegaard and C.S. Pierce, according to Leahy, each had one half of the recipe, as it were, needed to breakout of modernist subjectivity. Leahy takes Kierkegaard to the limit and beyond, and flips C.S. Pierce inside out, to create something radically orthodox and also absolutely new. There is an arcane quality to Leahy; he is like Jacob Boheme in that respect: an orthodox, technically precise, culturally engaged Boheme. He is the postmodern Berdyaev. Traditionalists awaiting the definition of Mary as Co-Redemptrix should look here for resource. “The thinking now occurring for the first time” is the real foundation for a new virtue ethics. Perhaps a new St. Benedict will be raised up who can popularize the context which is opened up in Leahy’s writing, and reconcile Vatican II to the living, eternal Church.
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Tags : Beyond Sovereignty: A New Global Ethics and Morality [D.G. Leahy] on Amazon.com. *FREE* shipping on qualifying offers. Within the context of a careful critique of the relevant thinking of Alain Badiou and Giorgio Agamben,D.G. Leahy,Beyond Sovereignty: A New Global Ethics and Morality,The Davies Group, Publishers,1934542199,Philosophy Ethics & Moral Philosophy
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Beyond Sovereignty A New Global Ethics and Morality DG Leahy 9781934542194 Books Reviews
Leahy’s writing style is notoriously difficult; this is perhaps the most readable of his works. (I don’t believe his writing style had to be this cumbersome and oblique; I don’t know why he chose to express himself this way.) Despite the difficulty, this book has much renewed my faith and my ministry. I will attempt to say something about the content and relevance of this book. My review here is a tentative meditation, certainly full of generalizations, over-simplifications, and elisions, but I hope it will serve the limited purpose of bringing readers better than me to this extraordinary and crucial book.
If, as Socrates knows, the art of power is to make the other free - if true power is to empower others - then it is the Christian God, in the full exercise of his omnipotence, who empowers the creation by bequeathing his omnipotence to it. To see how this conclusion, however “mysterious” or “scandalous,” can be an almost too obvious flowering of orthodoxy, we need only remind ourselves that Jesus, the image of the invisible God, disappointed the expectations for a political messiah precisely because he refused to understand power as something to be exercised over others. So, what the “postmoderns” want to do - to “conceptualize a plane of imminence,” that is, to understand, and thereby make real, Being as imminent to existence or the world - we Christians also should be willing to do, if we are to make use of the full resources of our orthodoxy. According to Leahy, what the “postmoderns” want to do they keep failing at. Because of their commitments to atheism/secularism, at best they are only willing to endorse “the possibility of the impossible” - so the impossible, the “plane of imminence” remains as a limit that is reachable/unreachable - ultimately, effectively “just out of reach.” (We could say that the “postmoderns” consider what’s just out of reach to be reachable, so that when they admit immanence is just out of reach, they consider themselves to be reaching it. This is how they convince themselves of their success. Leahy uses Badiou and Agamben as foils for what he is presenting, and exposes their despair.) But if we have faith in the Resurrection, then we endorse not the “possibility of the impossible” but the “actuality of the impossible” - that the impossible happened at a certain time, at a certain place. If the Resurrection has born its first fruit, then infinite being is actually imminent to finite being, life is imminent to death, saving one’s life is imminent to losing one’s life. I just wrote “if the Resurrection has born its first fruits” but for Leahy it might be more precise to say, “if the Resurrection is bearing its first fruit.” For Kierkegaard, if you choose to live authentically, you are choosing to live alway “contemporaneously" with the suffering Jesus and so are always confronted with a choice about who he is. For Kierkegaard, if you choose to live authentically, you are always Peter being asked by Jesus, “Who do you say I am?” For Kierkegaard, one cannot authentically choose not to choose, not to make a decision about who Jesus is. For Leahy, perhaps, if you choose to live authentically, you are choosing to live always contemporaneously with the resurrected Christ and so are always confronted with the undeniable reality of his glory. For Leahy, perhaps, if you choose to live authentically, you are always like Mary Magdalene declaring, “Rabboni!” One cannot authentically choose to choose, one cannot authentically choose to do anything other than worship, other than love, than create, in response to Christ command to love. “The thinking now occurring for the first time,” isn’t Leahy’s thought, as if he were personally the bearer of something historically shattering, as if "the thinking now occurring for the first time” were Leahy’s life work. Rather, in every context, this Christian “plane of immense” must be thought anew, must be created, must be made to happen, and every time this thought is thought, it is being thought absolutely for the first time.
This is the real renewal of Thomas; Leahy is St. Thomas as an absolutely contemporary merging of reason and faith. “Providence” is the classic Christian concept for “imminence;” Leahy’s "Eucharistic existence" resonates directly with the classic understanding of Providence from St. Augustine to Jean-Pierre de Caussade. Kierkegaard and C.S. Pierce, according to Leahy, each had one half of the recipe, as it were, needed to breakout of modernist subjectivity. Leahy takes Kierkegaard to the limit and beyond, and flips C.S. Pierce inside out, to create something radically orthodox and also absolutely new. There is an arcane quality to Leahy; he is like Jacob Boheme in that respect an orthodox, technically precise, culturally engaged Boheme. He is the postmodern Berdyaev. Traditionalists awaiting the definition of Mary as Co-Redemptrix should look here for resource. “The thinking now occurring for the first time” is the real foundation for a new virtue ethics. Perhaps a new St. Benedict will be raised up who can popularize the context which is opened up in Leahy’s writing, and reconcile Vatican II to the living, eternal Church.
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