- ANTIER Guilhen, BOSS Marc - Le théologico-politique est mort, vive le théologico-politique ! (Avant-propos)
- VINCENTI Luc - Homo homini deus. Théologie, anthropologie et politique à partir de Ludwig Feuerbach
- RAYNAUD Claudine - Sojourner Truth : foi chrétienne, abolitionnisme, féminisme
- BOSS Marc - Un nouveau Saint Benoît pour un nouvel âge des ténèbres ? À quoi rêve donc Alasdair MacIntyre ?
- BERGERON Patrice - Le devenir-ville, grâce ou disgrâce ? Marcel Hénaff et le désir de ville
- NAULT François - Jésus dans le désert (Lc 4,1-13). La tentation politique et quelques autres
- ANTIER Guilhen - Des miettes pour les chiens (Mt 15,21-28) ou comment jouer théopoétiquement avec la police
- CAUSSE Jean-Daniel - Politique de la réalité et politique du réel En quoi l’inconscient est-il politique ?
The Theological-Political is no More … Long Live the Theological-Political ! (Foreword)
Homo Homini Deus. Theology, Anthropology and Politics as from Ludwig Feuerbach
Feuerbach uses the formula “homo homini deus” in criticizing religion. The relationship to God becoming the relationship to man is political, but what with Hobbes is a sacralization of the political, becomes with Feuerbach a politicization of a secularized sacred. The author questions this position on Feuerbach’s completion of the theological-political, comparing it to the immediate future in Marx, and showing Feuerbach’s persistant modernity.
Sojourner Truth : Christian Faith, Abolitionism, Feminism
The ex-slave and American icon Sojourner Truth’s militant feminism and abolitionism can only be understood in the light of her religious faith. The latter finds its roots in the Perfectionism that stems from her employers’ Methodism during the Second Great Awakening in the state of New York. Truth claimed her illiteracy and relied on a reading of the Bible full of common sense and tinted with humor. An itinerant preacher close to abolitionist leaders and first wave feminists, she draws her strength from her access to God through Jesus- Christ and the Spirit of Truth whose name she bears.
A New Saint Benedict for a New Dark Age ? What is Alasdair MacIntyre Dreaming of ?
The conclusion of After Virtue (1981) describes the moral situation of modern societies and their political institutions as “a new dark age”, where “civility and the intellectual and moral life” will find no support, except in “local forms of community”, which Alasdair MacIntyre compares to the Benedictine communities of the Roman Empire at the time of its decline. Does the communal retrieval of an ethics of virtue – the quest of which is dramatized in such hyperbolic terms – aim at an alternative political model to that of liberal democracy? It is not uncommon to see both critics and devotees of the book agreeing on this construal which makes MacIntyre the theorist of a consequent communitarianism, hailed or dismissed as the philosophical paradigm of a “new political theology”. In a more contrasted reading of the work and its ambivalent proposals, the author of this article argues that MacIntyre’s supposed “communitarianism” should rather be understood – if the label has any relevance at all – as an ethical-political doctrine strictly distinct from the legal-political doctrine around which contemporary discussions of communitarianism revolve, whether the latter is conceived in multi-cultural or civic-republican terms.
The City-to-Become, Grace or Disgrace ? Marcel Hénaff and the Desire of City
The present article discusses the relationship between the theological and the political through an analysis of Marcel Hénaff’s philosophical and anthropological essay on cities and their contemporary transformations. Without being theologically oriented explicitly, his reflections nonetheless open up theological ways of considering the life and the desires inhabiting the polis. In the midst of coexistence in urban shared spaces, aspects of what theological tradition calls grace can be recognized.
Jesus in the Desert (Lk 4,1-13). Political Temptation and some Others
This meditation proposes an analysis of the episode of the temptations of Jesus in the desert, as we can read in the Gospel according to Luke (4,1-13). The author attempts particularly to bring to light the dialectic of the desert. Possible place of Revelation and experience of God, the desert is also a dangerous place to be; in the desert, Jesus, and every man, must somehow deal with their devils, inner and outer.
Crumbs for Dogs (Mt 15,21-28) or How to Play Theopoetically with the Police
How is it possible to give a name to a political subject and reinvent the commons, in the face of the temptation to adopt identity politics and of the logic of unsubjectivation? Reading the biblical encounter between Jesus and the Canaanite woman (Mt 15,21-28), the author wonders whether an offensive name may constitute a starting point for poetical invention, likely to change a politicial situation. In his reading of the text, the author builds upon Jacques Rancière’s distinction between politics and the police, Jacques Lacan’s psychoanalytical theorisation of the signifier and John Caputo’s theopoetics of the event.
Politics of the Reality and Politics of the Real. In what Way is the Unconscious Political ?
Questioning the theological-political by using the frame of reference of psychoanalysis, the author clarifies and unfolds Lacan’s proposition: “The unconscious is politics”. First, he situates the unconscious on the side of the Real as opposed to reality; then he shows how the articulation of the unconscious and politics might hinge on dialectics within the Real, between automaton (repetition, necessity) and tuche (event, fate). Then, he proposes a new, political, reading of Ecclesiastes that attributes to the name of God a function in the Real that enables a particular connection to reality, thus showing a path towards dwelling in the world of semblance in a lucid and courageous way, giving in neither to illusions nor to resignation.