The Logic of Intersubjectivity. Darren M. Slade
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Название: The Logic of Intersubjectivity

Автор: Darren M. Slade

Издательство: Ingram

Жанр: Религия: прочее

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isbn: 9781725268852

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СКАЧАТЬ lifestyle denotes the resolute and personally meaningful embodiment of Christian faith while reflecting on its pragmatic relevance for daily living and real-world dilemmas. Existentialism here parallels McLaren’s other term, “aliveness” (WMRBW, xv), which aligns with Kierkegaardian and Percyean existentialism, as opposed to Tillichian or Sartrean existentialism (see §8.2.2).

      Intersubjectivity: empathic communication; the sharing of subjective experiences, thoughts, and emotions among people within a group, which works to co-create the group’s perception of objective events and ontological reality (see §8.2.1).

      1.4 Problem Statement

      With these definitions in mind, it becomes evident that McLaren believes the existentially intersubjective nature of Christianity (as defined above) has yielded to the fundamentalist tactics of neoconservatism and neo-Evangelicalism. Thus, McLaren endeavors to introduce a new paradigm through which people can approach faith in Christ. The problem, however, is that mainly conservative Christians either do not attempt to understand the socio-political rationale for his philosophy of religion or they misjudge it completely, resulting in vitriolic ad hominem attacks. This gap in understanding is exasperated when realizing that while very few writings give only passing reference to McLaren’s internal logic, the volumes of reactionary critiques against him are not fully accurate in their assessments. Oftentimes, they have failed to appreciate the nuances of McLaren’s actual belief system. This book will correct this gap in knowledge by answering two simple questions: if systematized, how does Brian McLaren hope to reform people’s approach to Christian faith and how did he come to this conclusion? Consequently, what is not widely recognized (and what this book will demonstrate) is fivefold:

      1.McLaren adopts post-objective intersubjectivity (not subjectivity);

      2.he expands upon Kierkegaardian existentialism (not fideism);

      3.he emphasizes a constructivist epistemology (not relativism);

      4.he integrates multivocal alterity (not philosophical pluralism);

      5.and he cherishes Jamesian pragmatism (not nihilism).

      1.4.1 Attacks on McLaren

      What did I expect when I wrote about ‘a new kind of Christian’ or ‘a new kind of Christianity’ or ‘a generous orthodoxy’—a standing ovation?. . . .Of course they would see anyone issuing such a call as a traitor, a threat, an outsider, a compromiser, an apostate, a revisionist, a heretic, and an infidel. Of course they would do all they could to marginalize, bypass, reject, discredit, and defund anyone advocating such radical change. Of course!. . . .If I were driven by the need to be right—or to be thought right by others—I would show how little I had experienced the liberation to which I was calling others! (GSM, 188‒89; emphasis in original)

      1.4.2 Introducing Semper Reformanda

      What’s gotten me into trouble, though, is my suspicion that a person can be a follower of the way of Jesus without affiliating with the Christian religion, and my simultaneous lament that a person can be accepted and even celebrated as a card-carrying member of the Christian club but not actually be a follower of the way of Jesus. And even worse, I’ve proposed that I would rather be a follower of the way of Jesus and not be affiliated with the Christian religion than the reverse. (FOWA §4, 33)

      Nevertheless, because of the large amount of writings by McLaren and in response to his work, it is important to СКАЧАТЬ