Suchergebnisse

Introduction : can we do without political theology? -- The mortal God -- The 'political' as the power of the negative -- The worldly God -- Politics as a "religious question" -- Political theology and populism -- Critique of economic theology -- Conclusions : the sense of what is missing.

"This book addresses two main questions. Can political theology be overcome? And, is what today - in referring to neoliberalism and its genealogy - many define as "economic theology" truly an alternative to political theology, as Foucault has claimed and as Agamben does today? As a first step, the book addresses and clarifies various misunderstandings about the notion of political theology, in its multiple and even opposite meanings. It then focuses on a conceptualisation inaugurated by Carl Schmitt, which sees political theology as the eloquent matrix of modern politics: insofar as the latter produces and continuously re-elaborates an "excess" that does not belong to it, its core remains theological-political, although secularised. The bulk of the book then pursues a reading of the analogic connection between juridico-political concepts and theological-metaphysical concepts; arguing that, although the 'turn' to economic theology is indeed another form of political theology, it is a deeply anti-political one, which forecloses modes of resistance. The book will be of interest to scholars, researchers and advanced students in the fields of modern political and legal philosophy and those researching the crisis of its legacy. In particular, it is addressed to those who study the relationship between theology (and its substitutes, such as hegemony and political myth) and politics, power and law, legitimacy and legality, in the perspective of secularization. In addition, the book offers a contribution to contemporary critical studies on the neoliberal state and the return of the "state of exception" in democracies, as well as a questioning of the moralization of law, which is an effect of globalist ideology and the "humanitarian turn" after 1989"--

"This book addresses two main questions. Can political theology be overcome? And, is what today - in referring to neoliberalism and its genealogy - many define as "economic theology" truly an alternative to political theology, as Foucault has claimed and as Agamben does today? As a first step, the book addresses and clarifies various misunderstandings about the notion of political theology, in its multiple and even opposite meanings. It then focuses on a conceptualisation inaugurated by Carl Schmitt, which sees political theology as the eloquent matrix of modern politics: insofar as the latter produces and continuously re-elaborates an "excess" that does not belong to it, its core remains theological-political, although secularised. The bulk of the book then pursues a reading of the analogic connection between juridico-political concepts and theological-metaphysical concepts; arguing that, although the 'turn' to economic theology is indeed another form of political theology, it is a deeply anti-political one, which forecloses modes of resistance. The book will be of interest to scholars, researchers and advanced students in the fields of modern political and legal philosophy and those researching the crisis of its legacy. In particular, it is addressed to those who study the relationship between theology (and its substitutes, such as hegemony and political myth) and politics, power and law, legitimacy and legality, in the perspective of secularization. In addition, the book offers a contribution to contemporary critical studies on the neoliberal state and the return of the "state of exception" in democracies, as well as a questioning of the moralization of law, which is an effect of globalist ideology and the "humanitarian turn" after 1989"--

What holds together the social order? This question recurs even in post-traditional conceptions of the social bond and, explicitly or implicitly, leads to the relationship between power and pre-political sources of the legitimacy. Secularization is not liberation from the religious. The fact that politics, with modernity, occupy the space of religion charges politics itself of a supplementary symbolic function. The economic theology is not a paradigm change: neither the obliteration of political theology and its replacement with a different model. The economic theology is a disguised political theology. ; ¿Qué es lo que mantiene el orden social? Esta pregunta está presente también en las concepciones postradicionales del vínculo social y, explícita o implícitamente, lleva a la relación entre poder y fuentes prepolíticas de la legitimidad. La secularización no significa liberarse de lo religioso. El hecho de que la política, con la modernidad, sustituya a la religión carga a la política misma de una función simbólica suplementaria. La teología económica no es un cambio de paradigma, no es la eliminación de la teología política y su sustitución con un modelo diverso. La teología económica es una teología política disfrazada.

What holds together the social order? This question recurs even in post-traditional conceptions of the social bond and, explicitly or implicitly, leads to the relationship between power and pre-political sources of the legitimacy. Secularization is not liberation from the religious. The fact that politics, with modernity, occupy the space of religion charges politics itself of a supplementary symbolic function. The economic theology is not a paradigm change: neither the obliteration of political theology and its replacement with a different model. The economic theology is a disguised political theology. ; ¿Qué es lo que mantiene el orden social? Esta pregunta está presente también en las concepciones postradicionales del vínculo social y, explícita o implícitamente, lleva a la relación entre poder y fuentes prepolíticas de la legitimidad. La secularización no significa liberarse de lo religioso. El hecho de que la política, con la modernidad, sustituya a la religión carga a la política misma de una función simbólica suplementaria. La teología económica no es un cambio de paradigma, no es la eliminación de la teología política y su sustitución con un modelo diverso. La teología económica es una teología política disfrazada.