PARA/ INQUIRY Postmodern Religion and Culture Victor E ... - IMIC

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PARA/INQUIRY“For those of us who live in virtual cultures, Victor Taylor articulates a new way of reverence,the ‘parasacred’. Taylor’s religious task is postmodernity’s spiritual quest: to get beyondsacred–profane dichotomies into something both more contemporary and more authentic.”Tom Beaudoin, author of Virtual Faith: The Irreverent Spiritual Quest of Generation XIn Para/Inquiry: Postmodern Religion and Culture, Victor E. Taylor brings into conversation awide range of critical perspectives, emphasizing the interdisciplinary character ofpostmodern thought through the writings of Jean-François Lyotard and other contemporaryand past philosophers, artists, and writers. Taylor writes in a postmodern prose style,combining textual analysis and intellectual experimentation that, we see, calls for a reenvisioningof the postmodern condition.Central to the book is the status of the sacred in postmodern times. Taylor explores thetransfiguration of sacred images in art, culture, and literature. What develops is a concept ofthe sacred that is singular and resistant to an easy assimilation into artistic, cultural, ornarrative forms. With chapters on psychoanalysis and literature, Holocaust studies, religion,art, and postmodern culture, Taylor argues for an extending of the postmodern condition thatinsistently requires us to engage anew the topics of knowledge, creativity, ethics, and politics.Anyone wishing to gain a fresh approach to postmodernism will find this book a joy to read.Victor E. Taylor teaches in the Department of English and Humanities at York College ofPennsylvania. He is co-editor of Postmodernism: Critical Concepts (Routledge 1998) and theRoutledge Encyclopedia of Postmodernism: Disciplines, Terms and Figures (Routledgeforthcoming). He is also the editor of the on-line Journal for Cultural and Religious Theory(www. jcrt.org).
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Page 6: FOR SUSAN
Page 9 and 10: PARASACRALITY51SACRED COMMUNITY52TH
Page 12: ACKNOWLEDGMENTSI am deeply indebted
Page 16 and 17: (B) Friedrich Nietzsche, the estran
Page 18: (G) Postmodernism is not containedw
Page 22 and 23: To refute the prejudice anchored in
Page 24 and 25: ationality, enabled him to fold his
Page 26 and 27: y relativity and quantum theory, mo
Page 28 and 29: ecognition of, if not hope for, the
Page 30: ongoing study of the newest new. Ra
Page 34 and 35: What I have to say is largely in su
Page 36 and 37: always flat and literature is not a
Page 38 and 39: frozen in time; it extends beyond t
Page 40 and 41: perhaps, not human but a “kind of
Page 42: CHAPTER 3The margins of subjectivit
Page 45 and 46: Figure 3.2 Mark Tansey’s Secret o
Page 47 and 48: The question he asks his dancer is
Page 49 and 50: the proper path to the sacred, as w
Page 51 and 52: Americans, for example, August 25,
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to fall back upon the canons of tas
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the wake of Saussure’s difference
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To deconstruct a discourse is to sh
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is at the same time itself a fabric
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CHAPTER 4Disfiguring the sacred in
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profane and the secular life. But a
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THEOGRAPHYTheological thinking in p
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dandies, and wormy fruit. Caravaggi
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painting betrays the aesthetic rule
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and are ourselves created. But that
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moment, and I would find again the
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in the form of worship. In this sen
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But one does not need to become lik
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that it is this coming together or
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ought on by the forceful abandoning
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history. The “Other” in history
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All memory has the taste of poison.
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everything and went to sleep. But a
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which a philosophy “begins,” ha
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Of course all life is a process of
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The problem is therefore one of kno
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“Auschwitz” is a name for the a
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are actually able to glimpse is our
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But age with his stealing stepsHath
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most terrifying obliteration of all
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accomplished to insert our steps. Y
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ought into conjunction with thismov
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epresentation of ultimacy only thro
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his infancy that elevates her role
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symbol) anchors the spirit positive
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CHAPTER 7Paragrave
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ambiguously directs our attention
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them within a narrative of salvatio
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perfume in my flesh like essence of
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STEPPING INTO DESIREPostmodern para
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ventures of the old paradigm. It se
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Differend Le différend is a term c
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Western philosophical tradition, an
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prolonged, it could be divided into
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23 Ibid., 12.24 Ray Monk, Ludwig Wi
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that if it is impossible to tell of
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26 Lyotard, The Lyotard Reader, 363
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BIBLIOGRAPHYAdorno, Theodor, Negati
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Lacan, Jacques, The Four Fundamenta
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INDEXAbrams, M.H. 22, 39-41, 46-7ab
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desire 10, 13Desiring Theology (Cha
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intelligibility: anchoring of 82; b
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Otherness 36, 66, 97the Other: art
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in history 61; the holy and the acc
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Yizkor Bikher 76Young, James E. 76Z
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PARA/ INQUIRY Postmodern Religion and Culture Victor E ... - IMIC

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