An interview with musician Shabaka Hutchings, leader of the bands Sons of Kemet, The Comet is Coming and Shabaka and the Ancestors. The conversation starts with a discussion of multiplicity and unity, and the imperial habit of reducing multiplicity down to a single dominant unity, whether through imposing one religion, one view of empire, or one recognised form of art music. It looks at the different ways of viewing culture in the West and in African countries. And it discusses the relationship between jazz and classical music; improvisation; musical dialogue; South African music; transcendence through music; and musical healing.
Cover -- Contents -- Introduction -- 1. God in Philosophical Thinking -- 2. Philosophical Proofs of the Existence of God -- 2.1 A Priori Proofs -- 2.2 A Posteriori Proofs -- 3. The Problem of Evil and Theodicy -- 3.1 God and Evil -- 3.2 Suffering, Freedom, and Love -- Conclusion -- Bibliography
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For any sizable group of theologians to agree on any statement is a sign of hope that we may be moving beyond the extreme fragmentation of the recent past. Further, the tone and intent of this agreement is clearly Christian and affirmative. Hence my initial reaction to "An Appeal for Theological Affirmation" was positive. Unfortunately, this initial reaction has been superseded by a more negative judgment, and my comments will reflect this phase of my reaction.The chief weakness of "An Appeal for Theological Affirmation" is that it consists in a series of negations. The assumption is that if only positions that are opposed can be swept aside, powerful new affirmations will rise to take their place; but surely this is a dubious reading of our current situation.
In the jargon of our day, transcendence is a "heavy" subject, dense not only with meaning, but with complexity and confusion. In short, the term's older meanings, largely associated with a metaphysical reality or religious experience, are being revived by persons from unexpected corners of the modern secular world. As one eminent sociologist has surmised, there is scattered evidence that secularization may not be as all embracing as some thought, that the supernatural, banished from cognitive respectability by the intellectual culture, may survive hidden in nooks and crannies… For whatever reasons, sizable numbers of specimen "modern man" have not lost a propensity for awe, for the uncanny, for all those possibilities that are legislated against by the canon of secularized rationality. Some of the interested see the traditional religious import behind the term in thoroughly naturalistic terms: either as a figment necessary for man's survival at one time or as an advantageous fact of this life, not of any other. Others are concerned to attribute a metaphysical dimension to what they have discovered. Still a third group, probably the most interesting, seems to be in the middle or, to use a phrase from Paul Tillich, "on the boundary," on the fence, not knowing what to do with the past that has come to haunt them; they are at once plagued by both enthusiasm and hesitancy. For the purposes of this paper, after first looking at prominent Christian or theistic variations on transcendence from the not-too-far-distant past, some recent and diverse impulses—both secular and religious, with an increasingly uncertain line between—will be discussed with the point of holding their relation to the classic attempts firmly in mind. And finally, in the last section of the paper, the central issue of the current wave of interest as regarded from the perspective of Christian thought will be dealt with : are these contemporary happenings, as one theologian is inclined to regard them, "a demonstration of, and incentive toward, God ?"
Current naturalistic accounts of value face the problem of explaining the normative constraints that value impose on agents. Attempts to solve this problem have progressively relaxed the strictness of naturalistic requirements, up to the point of seeking theistic solutions. However, appeals to God are also problematic, since it is questionable that a relevant notion of God is conceivable at all: if God is wholly other He cannot matter for our choices and if He is a being among natural beings He cannot explain our normative constraints. Engaging a discussion with Fiona Ellis' treatment of the problem, this essay sketches an account of transcendence, which vindicates the conceivability of a notion of God suitable for the explanation of value. The proposal rests on the possibility of transcendental arguments based on analogy.
