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Melville's Intervisionary Network: Balzac, Hawthorne, and Realism in the American Renaissance by John Haydock (review)

Melville's Intervisionary Network: Balzac, Hawthorne, and Realism in the American... seems to be the ethical spirit of Christianity itself, a spirit which turns out to look very much like the ethos of hermeneutics: listening to the other, entering into sen- sitive dialogue with the other, loving the other as a neighbor and as a friend. The same goes for philosophy, Vattimo seems to indicate. Philosophy’s ‘Chris- tianization’ is virtually tantamount to philosophy’s ‘hermeneuticalization,’ so to speak. When philosophy abandons its rigidly objectivistic conception of truth, and becomes aware that truth is achieved (but never finalized) by dialogue and negotiation, it realizes its own truth—philosop her hy is meneutical. Opinions will differ, of course, as to whether this philosophical prise de consci ne ence cessarily implies the adoption of a specifically Christian ethics. Some might prefer to in- voke Levinas rather than Saint Paul. Some, indeed, might prefer to pattern t - he her meneutic virtues on Aristotle’s Nichomachean Eth , ra ics ther than on any brand of Judeo-C hristianity. In any case, Vattimo provides us with another experiment in political theology, as Critchley puts it, where faith remains key to the philosophical conversation, especially at present. What we need, then, is “an attitude of rediscov- ered religiosity free http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The Comparatist University of North Carolina Press

Melville's Intervisionary Network: Balzac, Hawthorne, and Realism in the American Renaissance by John Haydock (review)

The Comparatist , Volume 41 – Nov 1, 2017

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Publisher
University of North Carolina Press
Copyright
Copyright © Southern Comparative Literature Association.
ISSN
1559-0887

Abstract

seems to be the ethical spirit of Christianity itself, a spirit which turns out to look very much like the ethos of hermeneutics: listening to the other, entering into sen- sitive dialogue with the other, loving the other as a neighbor and as a friend. The same goes for philosophy, Vattimo seems to indicate. Philosophy’s ‘Chris- tianization’ is virtually tantamount to philosophy’s ‘hermeneuticalization,’ so to speak. When philosophy abandons its rigidly objectivistic conception of truth, and becomes aware that truth is achieved (but never finalized) by dialogue and negotiation, it realizes its own truth—philosop her hy is meneutical. Opinions will differ, of course, as to whether this philosophical prise de consci ne ence cessarily implies the adoption of a specifically Christian ethics. Some might prefer to in- voke Levinas rather than Saint Paul. Some, indeed, might prefer to pattern t - he her meneutic virtues on Aristotle’s Nichomachean Eth , ra ics ther than on any brand of Judeo-C hristianity. In any case, Vattimo provides us with another experiment in political theology, as Critchley puts it, where faith remains key to the philosophical conversation, especially at present. What we need, then, is “an attitude of rediscov- ered religiosity free

Journal

The ComparatistUniversity of North Carolina Press

Published: Nov 1, 2017

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