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By Ronald T. Michener

''Engaging Deconstructive Theology'' offers an evangelical process for theological dialog with postmodern thinkers. subject matters are thought of from Derrida, Foucault, Mark C. Taylor, Rorty, and Cupitt, constructing discussion from an open-minded evangelical point of view. Ron Michener attracts upon insights from radical postmodern inspiration and seeks to boost an apologetic method of the Christian religion that recognizes a mosaic of human assets together with adventure, literature, and the mind's eye.

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P. 106. 115 Gadamer, Truth and Method, p. xxii. 116 See Grenz, A Primer On Postmodernism, p. 109; and Gadamer, Truth and Method, p. 572. Also, for Gadamer’s treatment comparing Enlightenment thought and romanticism, see Truth and Method, pp. 273–6. Historical Context 37 original condition are not what they once were—they become simply tourist attractions. 117 The question then becomes, what is “understanding” according to Gadamer? 118 Understanding, for Gadamer, is more than simply re-creating the meaning of others.

Walter Kaufmann (New York: Penguin Books, 1976), p. 46. The title “Portable” in a sense belittles itself. This is a widely used collection including several of Nietzsche’s unabridged works by one of his foremost translators into English. 86 Nietzsche, “On Truth and Lie,” pp. 46–7. 32 Engaging Deconstructive Theology But a mightier power and a new overcoming grow from out your values: egg and eggshell break against them. ”89 On the other hand, Nietzsche scholar Walter Kaufman suggests that Nietzsche actually tried to strengthen the Enlightenment by giving it a sense of the irrational through an empirical psychology.

6–7. ”71 Søren Kierkegaard (1813–1855) Although Kierkegaard is often considered “the father” of Christian existentialism, he also profoundly influenced postmodern deconstructive tendencies, including a strong influence on post-modern a/theologian Mark C. Taylor. 73 The Hegelian link between human spiritual advancement and his notion of Absolute Spirit and its self-development through history was rejected by Kierkegaard in favor of the emphasis on the subjective, the individual. 74 For Kierkegaard, such aspiration and possibility for the attainment of absolute “truth” is unacceptable.

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