Exploration of Alfred North Whitehead's influence on Maurice Merleau-Ponty's ontology of nature.

Lieven Boeve seems to take it for granted that there is an opposition between the 'modern' concern for universality and our 'postmodern' awareness of invincible particularity. Christian religion however is, according to Whitehead, 'a religion seeking a metaphysics'. Starting from its particular experience it throws light upon our existence as a whole and even upon cosmic reality . If the God of Israel is the true God, He is also the God of heaven and earth. There is in christian religion (...) itself an unavoidable drive towards universality . Lieven Boeve agrees that religion should not be relegated to orthopraxis and revelational positivism. True religion cannot give up its claim 'to be true'. Religion focusses more on particularity; philosophy strives for a wider generality. But the two should not be opposed. (shrink)

This article concentrates on a number of publications such as Marcel Gauchet, Le Désenchantement du monde. Une histoire politique de la religion, Paris, Gallimard 1984. Luc Ferry, L'homme-Dieu ou le sens de la vie , Gianni Vattimo, Credere di credere, Garanti Editore 1996. Gabriel Ringlet, Evangile d’un libre penseur. Dieu serait-il laïque? Paris, Albin Michel 1998. All these books are concerned with the theme of secularization. Gauchet's eminal book sees Christianity as “the religion of the exit of religion”. This means (...) that Christianity itself has been the main influence in changing the very relationship between the Infinite and the finite, between God and the world. In stressing the divine Transcendence, the world becomes fully autonomous. Ferry recognizes the impact of Christianity on contemporary culture. Christianity is not just the religion of the incarnation of God; it is also the religion of the divinization of man. According to Ferry, contemporary humanism has many transcendental traits which are derived from its roots in Christianity. The author thinks that there is large support for the idea that Christianity and contemporary humanism are not so opposed to oneanother as many have thought. It might rather be the case that those two phenomena are sides of the same coin, at a different period of critical awareness. It would follow from this that religion can only survive if it takes far more seriously the challenges addressed by it by contemporary humanism, and starts to see in it not so much its opposite as its ally. All this is the result of a major shift in the very meaning of the word “God” in Christianity as the religion of the Incarnation. (shrink)