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In focusing on Jacques Rancière and Walter Benjamin, the main concern of this essay is to outline an alternative concept of the historical sub­ject. As I assume, subjectivity primarily forms itself in being oriented to that which is incommensurable, namely, the radical positivity of being itself. First, I show that Rancière's concept of 'equality' can be read in terms of this basic formative movement. Equality enables political claims and, accordingly, poli­tical subjecti cation while, ultimately, remaining irredeemable. Yet, I do not agree with the aporetic character of equality in Rancière, which, in my view, creates a perpetuation of injustice. In order to overcome it, I draw on Benjamin and demonstrate that, in implicitly referring to redemption, the irredeemable has a positive content. In a relative way, it can be restored when­ ever the remembrance of past suffering is incorporated into new claims of justice. Historical subjects originate in this merging of present and past. ; In focusing on Jacques Rancière and Walter Benjamin, the main concern of this essay is to outline an alternative concept of the historical sub­ject. As I assume, subjectivity primarily forms itself in being oriented to that which is incommensurable, namely, the radical positivity of being itself. First, I show that Rancière's concept of 'equality' can be read in terms of this basic formative movement. Equality enables political claims and, accordingly, poli­tical subjecti cation while, ultimately, remaining irredeemable. Yet, I do not agree with the aporetic character of equality in Rancière, which, in my view, creates a perpetuation of injustice. In order to overcome it, I draw on Benjamin and demonstrate that, in implicitly referring to redemption, the irredeemable has a positive content. In a relative way, it can be restored when­ ever the remembrance of past suffering is incorporated into new claims of justice. Historical subjects originate in this merging of present and past.

A reply to John Milbank's article, "Liberality versus Liberalism," agrees with Milbank's reaction against neo-liberal materialism but questions his contention that politics must be guided by religion. It is argued that the idea that the absolute good is based on something super-human is adverse to a democracy that places the legitimacy of politics in the sovereign power of the people. Milbank's belief that truth must be transcendent exhibits confusion between metaphysics & ontology. Exception is also taken to Milbank's contention that womens equality stemmed from St. Paul; his claim that Christianity has made all objects sacred; & his identification of morality with religion. It is argued that political distinctions between the just & the unjust are not directly related to moral distinctions between good & evil. In addition, Milbank's concept of the economy as an exchange of gifts fails to consider the question of value. It is hopelessly utopian to expect the re-emergence of a philosophical culture based on religion to solve contemporary political & social problems. J. Lindroth

One of the perennial questions in political theology is how the concept of truth is defined and how such is grounded theologically. The answer to this determines, to a great degree, theological engagement with and appropriations of political systems and theological accounts of political and social order. Truth and Politics tackles this crucial question through an analysis and comparison of the thought of two of the most important contemporary Catholic and Protestant theologians, Joseph Ratzinger (Benedict XVI) and John Milbank

This study aims at reading Anglican theologian John Milbank through the lens of French Catholic theologian, Henri de Lubac's central concept of the idea of the supernatural. Henri de Lubac's so-called, surnaturel thesis means that there is no reserved realm, which neo-scholastic theologians call pure nature (natura pura), independent of God's grace. This means that nature and the supernatural constitute an organic unity. Milbank appropriates de Lubac's thesis through and through. De Lubac's idea of the supernatural penetrates Milbank's all theological reflection ranging from ontological issues to political ones. One important point in Milbank's appropriation of de Lubac's surnaturel thesis is that he emphasizes the relationship of the supernatural to human language. For him, human language itself is supernatural in character. This means that human culture, which is constituted by human language, is itself theologically constituted. In other words, there is no neutral culture, but cultures based on particular theological convictions. From this insight, Milbank emphasizes, with de Lubac, the necessity of Christian philosophy which will be the true basis of human culture. Crucial to Milbank's theological project is the centrality of the Church in the establishment of Christian culture. For both Milbank and de Lubac, the Church is not a means for atemporal salvation, but itself the goal of salvation. The Church is to be the place of heavenly peace which the Eucharist represents. Milbank is convinced that only the Church has the power to counter the neo-liberal capitalist order that is based on the ontology of violence. ; Cette étude a pour objet de lire le thélogien anglicain, John Milbank à travers la thèse de surnaturel du théologien catholique français, Henri de Lubac. Dans sa thèse du surnaturel, de Lubac entend montrer qu'il n'y a aucune sphère purement naturelle indépendemment de la grâce de Dieu. Autrement dit, d'après cette thèse, la nature et le surnaturel constituent une unité organique. En fait, cette ...

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Any copyright on this work is most likely expired, given life expectancy and copyright duration at the time of publication, or when rolling copyright occurred (i.e., changes to the legislation extending the copyright term). In case of a takedown request, the depositor requests to be provided with legal documentation from the person/organization instigating the takedown request and to be heard by Zenodo before making a decision about the takedown. ; This file was uploaded by Chris Hartgerink (chris@libscie.org), not the original authors or the publisher. This upload is part of ensuring public access to the public domain. Please see description for legal justification of why this work is (likely to be) in the public domain and it is considered reasonable to be uploaded to Zenodo.