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Seeing the World and Knowing God
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Seeing the World and Knowing God : Hebrew Wisdom and Christian Doctrine in a Late-Modern Context

Book Details

Format Paperback / Softback
ISBN-10 0198709757
ISBN-13 9780198709756
Publisher Oxford University Press
Imprint Oxford University Press
Country of Manufacture GB
Country of Publication GB
Publication Date Dec 18th, 2014
Print length 436 Pages
Weight 630 grams
Dimensions 23.40 x 15.80 x 2.20 cms
Ksh 7,800.00
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This creates a Christian theology of wisdom for the present day, in discussion with two sets of conversation-partners: The writers of the 'wisdom literature' in ancient Israel and the Jewish community in Alexandria; and the philosophers and thinkers of the late-modern age, among them Derrida, Levinas, Kristeva, Ricoeur, and Arendt.
This book aims to create a Christian theology of wisdom for the present day, in discussion with two sets of conversation-partners. The first are writers of the ''wisdom literature'' in ancient Israel and the Jewish community in Alexandria. Here, special attention is given to the biblical books of Proverbs, Job, and Ecclesiastes. The second conversation-partners are philosophers and thinkers of the late-modern age, among them Jacques Derrida, Emmanuel Levinas, Julia Kristeva, Paul Ricoeur, and Hannah Arendt. In the late-modern period there has been a reaction against an inherited conception of the conscious and rational self as mastering and even subjugating the world around, and there has been an attempt to overcome the consequent split between the subject and objects of observation. Paul S. Fiddes enters into dialogue with these late-modern concerns about the relation between the self and the world, proposing that the wisdom which is indicated by the ancient Hebraic concept of ḥokmah integrates a ''practical wisdom'' of handling daily experience with the kind of wisdom which is ''attunement'' to the world and ultimately to God as creator and sustainer of all. Fiddes brings detailed exegesis of texts from the ancient wisdom literature into interaction with an account of the subject in late-modern thought, in order to form a theology in which seeing the world is knowing a God whose transcendent reality is always immanent in the signs and bodies of the world. He thus argues that participation in a triune, relational God shapes a wisdom that addresses problems of a dominating self, and opens the human person to others.

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