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Toward a Pragmatic Political Theology

Toward a Pragmatic Political Theology Michael S. Hogue / Meadville Lombard Theological School Life can only be understood as an aim at that perfection which the conditions of its environment allow. ­Alfred North Whitehead 1 For the pragmatist, the world's saviors are immanent, multiple, and ordinary. ­Gail Hamner 2 Introduction an finds himself living in an aleatory world," writes John Dewey, "his existence involves, to put it baldly, a gamble. The world is a scene of risk; it is uncertain, unstable, uncannily unstable."3 This fundamental ambiguity is compounded by the distinct conditions of our late modern, globalizing, postsecular world. Amidst the conditions of this world, the religious meanings, purposes, and desires that have traditionally oriented human life are being relativized; the boundaries of our religious and moral traditions, as a result of their passage through modernity and as an effect of their increasing cultural interconnectedness, have become more permeable to one another. Adding to these changes, some of our most conventional markers of identity, such as race, gender, and sexual orientation, are being deconstructed and reconstructed. We experience the world as simultaneously shrinking and expanding--our virtual and actual contacts with far-off places and peoples are more frequent, simultaneously deepening, and, oddly, familiarizing the http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png American Journal of Theology & Philosophy University of Illinois Press

Toward a Pragmatic Political Theology

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Publisher
University of Illinois Press
Copyright
Copyright © University of Illinois Press
ISSN
2156-4795
Publisher site
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Abstract

Michael S. Hogue / Meadville Lombard Theological School Life can only be understood as an aim at that perfection which the conditions of its environment allow. ­Alfred North Whitehead 1 For the pragmatist, the world's saviors are immanent, multiple, and ordinary. ­Gail Hamner 2 Introduction an finds himself living in an aleatory world," writes John Dewey, "his existence involves, to put it baldly, a gamble. The world is a scene of risk; it is uncertain, unstable, uncannily unstable."3 This fundamental ambiguity is compounded by the distinct conditions of our late modern, globalizing, postsecular world. Amidst the conditions of this world, the religious meanings, purposes, and desires that have traditionally oriented human life are being relativized; the boundaries of our religious and moral traditions, as a result of their passage through modernity and as an effect of their increasing cultural interconnectedness, have become more permeable to one another. Adding to these changes, some of our most conventional markers of identity, such as race, gender, and sexual orientation, are being deconstructed and reconstructed. We experience the world as simultaneously shrinking and expanding--our virtual and actual contacts with far-off places and peoples are more frequent, simultaneously deepening, and, oddly, familiarizing the

Journal

American Journal of Theology & PhilosophyUniversity of Illinois Press

Published: Nov 22, 2013

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