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Impossible Pluralism by Paul J. Griffiths | Articles | First Things
The cosmos—everything there is, save the Lord God, who is not a thing, or, if the term must be used, is una summa quaedam res—comes into being cum tempore et cum spatiis, i.e., with space-time as a central feature. This occurs by the free creative act of the Lord. It is not an event that can be dated or placed. The before-and-after of dating, and the here-and-there of placing, belong only to the cosmos, and to all of it without remainder; the cosmos therefore has no before and no outside. Every particular being in the cosmos is created ex nihilo by the Lord (all particular beings, therefore, are creatures) and has whatever being it has by way of participation in him.

Among these creatures are angels; (almost) simultaneously with creation (in ictu), some among these rebel against their creator and introduce thereby deep damage into the otherwise harmoniously beautiful space-time fabric of the cosmos. All creatures, material and immaterial, living and nonliving, are damaged by this fall. The Lord’s response, indexed to time but not itself temporal, is to bring human beings, among many other kinds of creatures, into existence. (The evolutionary story that Bellah tells belongs here; its particulars occupy this place in the frame; and those particulars, as the framing narrative suggests, involve, without exception, death on a massive scale.)

Some among these creatures replicate the angelic fall, introducing new and worse damage into the fabric of the cosmos. The Lord’s response (again, time-indexed but not itself temporal), a response whose finis is the transfiguring of the cosmos’ chaotic deadly violence into an order more beautiful than the original, is to elect a person (Abraham) to special intimacy with himself, and to guarantee that same intimacy with his descendants. That response is intensified, eventually, by the Lord himself taking flesh, joining his substance with that of the man Jesus to become a single person, and in that flesh, as that person, dying and rising and ascending.

Human history then has the nexus of election and incarnation as its central thread; the fabric woven around this thread is of two colors, inextricably intertwined, one representing the love of the Lord, and the other the love of self, one peaceful and the other violent, one heavenly and the other hellish. (The particulars of Bellah’s stories about specific human cultures belong here: They all have the people of Israel and the Church as their vibrant center, whether proleptically or actually.)

Consequent upon the election and the Incarnation is the gradual healing of the cosmos, which progresses principally through the work of the body of Jesus Christ—the Church—here below, and culminates in an eschaton, an end whose particulars lie beyond the scope of this paragraph, and in which the two threads in the fabric are finally disentangled.

There’s a metanarrative for you. Its grammar is that of Christian theology. It enframes Bellah’s, fully accounting for it without rejecting any of its particulars that turn out to be true. This Christian metanarrative is of course not universally shared, understood, or offered, and in this it is just like Bellah’s account. If his metanarrative is true, this Christian one must be false—because his account, he thinks, requires Christians exactly not to offer this narrative as a metanarrative. And if this Christian metanarrative is true, his must be false—not in its particulars, necessarily, but certainly in its self-understanding as a metanarrative. Metanarratives don’t brook rivals.

I’ve learned a great deal from Robert Bellah’s magnificent book. But what I’ve learned is about particulars: the ideas of facilitated variation and conserved core processes, for instance, and their possible purchase on the evolutionary process; and the sociological analyses given of particular human cultural forms. These can stand. But the metanarrative Bellah uses to frame them cannot. And since it’s the metanarrative that gives the book its point, I’m left wondering what point remains when the metanarrative is seen for what it is.
theology  evolution  pluralism  from instapaper
march 2018 by ayjay
The Baker and the Empire
Ross Douthat/The New York Times, Dec. 9, 2017.
douthat  gaymarriage  democracy  pluralism 
december 2017 by markcoddington
How the Muslim World Lost the Freedom to Choose
A review article on the decline of pluralism within Islamic societies, with particular attention paid to Pakistan.
pluralism  Islam  Pakistan 
october 2017 by micahrobbins
The Trouble with Tolerance | On Being
"This is why we need to move beyond tolerance, toleration. I do not need anyone to tolerate me. I am not your poison, and you are not my poison. We need a different metaphor for the body politic. How about a garden, in which lilies, roses, and jasmines all bloom? No one has to be the weed. May a thousand flowers bloom.

No, being a “tolerant” nation still assumes that some of us are the host, the body. Rather than merely reflecting existing social hierarchies, the language of “tolerance” actually reinforces those hierarchies. Tolerance is surely preferable to fighting, violence, bigotry, hatred, and discrimination. But it is nowhere as sublime as starting with a fact — diversity — and moving to the moral high ground of pluralism.

Diversity is not an ideological claim, it is a simple fact: we as members of a human community are remarkably diverse. We are diverse in our races, cultures, languages, religions, etc. Pluralism is striving for a notion of a greater We that acknowledges and builds on our particularity, and does not seek to wash it away. It does not privilege some of us at the expense of others, and does not treat any of us as a pathogen or contaminant.

That, that is the start of building a beloved community here and now.

So in this light, friends, let us not settle for merely tolerating one another.

Let us embrace one another in a beloved community, one that we have to build together. That would be a lovely and beloved America, a humble and responsible citizen of the lovely and beloved world community."
tolerance  diversity  pluralism  2017  omisafi  immigration  humanism  embace  humility 
april 2017 by robertogreco
Trump and Putin could be on the same side in this troubling new world order | Matthew d’Ancona | World news | The Guardian
"Imagine a world in which the old left-right divide and the east-west conflict of the cold war era were practically irrelevant. The conflict of consequence would be between traditionalists and pluralists, between internationalists and nativists, between autocracy and liberalism. This is Dugin’s world. In it, Trump and Putin, for all their differences, would be on the same side. The core lesson of 2016 is that there is nothing inevitable in the march of progress."
Matthew_d'Ancona  Guardian  2016  politics  pluralism  liberalism  openness  closed  Russia  Putin  Trump  Steve_Bannon  Dugin 
december 2016 by Preoccupations
The End of Identity Liberalism
“But the fixation on diversity in our schools and in the press has produced a generation of liberals and progressives narcissistically unaware of conditions outside their self-defined groups, and indifferent to the task of reaching out to Americans in every walk of life.”
Pluralism  Politics  Identity 
november 2016 by crbassett
Accelerationism… and Degrowth? The Left’s Strange Bedfellows
While degrowth does not have a succinct analysis of how to respond to today’s shifting socio-technical regimes—accelerationism’s strong point – at the same time accelerationism under-theorizes the increased material and energetic flows resulting from this shifting of gears. Put another way, efficiency alone can limit its disastrous effects. As degrowth theorists have underlined, environmental limits must be politicized; control over technology must therefore be democratized; metabolic rates must be decelerated if Earth is to remain livable.

To conclude, accelerationism comes across as a metaphor stretched far too thin. A napkin sketch after an exciting dinner-party, the finer details colored in years afterwards—but the napkin feels a bit worn out. Big questions need to be asked, questions unanswered by the simplistic exhortation to “shift the gears of capitalism.” When the gears are shifted, the problem of metabolic limits won’t be solved simply through “efficiency”—it must acknowledge that increased efficiency and automation has, and likely would still, lead to increased extractivism and the ramping up of environmental injustices globally. Or another: what does accelerationism mean in the context of a war machine that has historically thrived on speed, logistics, and the conquest of distance? Is non-violent acceleration possible, and what would class struggle look like in that scenario?

To be fair, the word “degrowth” also fails to answer many big questions. There has been little discussion on whether mass deceleration is possible when, as Virilio shows, all mass changes in social relations have historically occurred through acceleration. Can hegemony decelerate? If degrowth lacks a robust theory of how to bring about regime shift, then Williams and Snricek’s brand of accelerationism doesn’t allow for a pluralist vocabulary that looks beyond its narrow idea of what constitutes system change. And yet, the proponents of each ideology will likely be found in the same room in the decades to come. Despite their opposite ‘branding’, they should probably talk. They have a lot to learn from each other.
politics  Accelerationism  degrowth  economics  collapsonomics  capitalism  utopianism  pluralism  democracy  metabolism 
october 2016 by zzkt
Robert A. Markus - Saeculum: History & Society in the Theology of St Augustine (1970, rev 2007) | Cambridge University Press
Significant intro to rev'd edition, included in downloaded frontmatter along with TOC and original Preface. -- In this book Professor Markus's main concern is with those aspects of Augustine's thought which help to answer questions about the purpose of human society, and particularly with his reflections on history, society and the Church. He relates Augustine's ideas to their contemporary context and to older traditions, and shows which aspects of his thought he absorbed from his intellectual environment. Augustine appears from this study as a thinker who rejected the 'sacralization' of the established order of society, and the implications of this for a theology of history are explored in the last chapter. -- Downloaded frontmatter, excerpt & index via Air to DBOX - added to Evernote
books  downloaded  intellectual_history  theology  philosophy_of_history  Late_Antiquity  Early_Christian  Augustine  human_nature  eschatology  social_order  Providence  teleology  religion-established  politics-and-religion  religious_culture  Roman_Empire  paganism  pluralism  secularism  Roman_religion  secularization  Papacy  ecclesiology 
september 2016 by dunnettreader

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