A peek at my Thesis

Modern Theo-Philosophy, with its emphasis on rationality and reason, made “God” obsolete; limiting and confining God’s significance within Being. Western Christianity was left destitute, supposedly delusional in its belief in God. However, within the postmodern era, where meta-narratives are continually being questioned, there is a wounding of reason which opens a space for a new dialectic of God. There is, therefore, a need within Western Christianity for a way in which to speak of, approach and engage God. There is a desperate requirement for a turn in the way in which Western Christians approach the world and God.

Though much of Modern Christianity spurns the ideas of Postmodernity, I argue that many of the concepts which are found therein are not only helpful in regaining a significant dialectic God, but are, in fact, at the very core of Western Christianity. Exploring the works of Derrida, Levinas, Marion and Volf – four of the major Postmodern theo-philosophers – I attempt to elucidate a new dialectic of God that forms the basis of a shift in loyalties, a shift in the gaze of Western Christians. Examining core concepts of Postmodern philosophy such as the I, the other, le tout autre and the consequential formation of Identity we find that whereas Modernity made God obsolete, Postmodern Phenomenology wounds the situated existent in such a way that dialectic of God becomes relevant to that situated existent.

Through the imitation of an act of Love – acted out by God, within Being – Western Christianity regains a hope of peace with the other. Through the imitation of this act with God, the identity of the situated existent is formed in such a way that they are able to see the realm of Being through the eyes of le tout Aautre – through the eyes of God.

It is this new gaze, this new perspective of Love which allows for the hope of peace, the hope of faith and Love. This, however, is only the foundation of the larger project of action within this new perspective. From this starting point, there must then be a an examination of how exactly this new gaze is played out within the subjective existent’s life.