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The Glory of Kings: A Festschrift for James B. Jordan
Fyodor Dostoevsky
(Christian Encounters Series)
Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)
The Four: A Survey of the Gospels
Defending Constantine: The Twilight of an Empire and the Dawn of Christendom
From Behind the Veil: The Epistles of John
Deep Exegesis:The Mystery of Reading Scripture
1 & 2 Kings
Brazos Theological Commentary
The Promise Of His Appearing: An Exposition Of Second Peter
A Great Mystery: Fourteen Wedding Sermons
Deep Comedy: Trinity, Tragedy, And Hope In Western Literature
Miniatures & Morals: The Christian Novels of Jane Austen
The Priesthood of the Plebs: A Theology of Baptism
A Son To Me: An Exposition of 1 & 2 Samuel
From Silence to Song: The Davidic Liturgical Revolution
Ascent to Love: A Guide to Dante's Divine Comedy
Blessed Are the Hungry: Meditations on the Lord's Supper
A House For My Name: A Survey of the Old Testament
Heroes of the City of Man: A Christian Guide to Select Ancient Literature
Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays
Wise Words: Family Stories That Bring the Proverbs to Life
The Kingdom and the Power: Rediscovering the Centrality of the Church
Levin again: “Since, for Descartes, the senses are nothing but a source of deception and the body is nothing but perishable matter – that is to say, they are challenges, in both cases, to the power of the ego cogitans, the ego must ‘abandon’ them; the Cartesian ego is a cogito which has dissociated, split off, from its embodiment and taken itself as the object of its ‘love.’ In order to possess absolute certainty and security, Descartes undergoes a process of separation and withdrawal, methodically abandoning all the ‘objects’ of the body’s desires and taking himself, as purely thinking substance, for ‘object.’ This is the narcissistic process, homologous to the process clinically recognized as the defensive comportment of severe depression. In the isolation of human beings from each other and the separation of human beings from Being, there is indeed cause for deep depression. Without astonishing prescience, Nietzsche could already see the depression and interpret it as a signifier or nihilism.”
posted by Peter J. Leithart on Monday, March 15, 2010 at 2:19 pm
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