This remarkable text, first published in 1964, was a landmark of its era and remains, in the words of Michael Lwy, a work of "remarkable richness." Drawing on Georg Lukcs' History and Class Consciousness, Lucien Goldmann applies the concept of "world visions" to flesh out the similarities between Pascal's Penses and Kant's critical philosophy, contrasting them with the rationalism of Descartes and the empiricism of Hume. For Goldmann, a leading exponent of the most fruitful method of applying Marxist ideas to literary and philosophical problems, the "tragic vision" marked an important phase in the development of European thought, as it moved from rationalism and empiricism to the dialectical philosophy of Hegel, Marx and Lukcs. Here he offers a general approach to the problems of philosophy, of literary criticism, and of the relationship between thought and action in human society.

In this phenomenological reading of Luther, Marius Timmann Mjaaland shows that theological discourse is never philosophically neutral and always politically loaded. Raising questions concerning the conditions of modern philosophy, religion, and political ideas, Marius Timmann Mjaaland follows a dark thread of thought back to its origin in Martin Luther. Thorough analyses of the genealogy of secularization, the political role of the apocalypse, the topology of the self, and the destruction of metaphysics demonstrate the continuous relevance of this highly subtle thinker.rabbi

"If I had learned anything during the war, it was that our walk in the sun is brief, and so I resolved to wander from monastery to monastery, a sojourner in the world of last things." So poet and journalist Christopher Merrill tells us near the beginning of this gripping account of the transforming pilgrimages he made to Mount Athos, in Greece, in the aftermath of the Balkan wars of the 1990s. "It was time for me to come to terms with the way my life had turned out: the love I had squandered, the misgivings I had about my vocation and my faith, the dread I felt at every turn." In despair and longing to end his spiritual desolation, Merrill became one of a handful of visitors permitted entry to Mount Athos--a mysterious land that for more than a thousand years has been the secret heart of the Eastern Orthodox Church. There, amid the beautiful terrain, the ancient rhythms, and the spiritual rigor of this holy place, he found a haven. As Merrill's story unfolds, we, too, hike the rough trails of Athos, exploring a place and a way of life scarcely altered since medieval times. We share encounters with monks and spiritual seekers; visit Athos's twenty monasteries, where exquisite art treasures are sequestered; make our way to lonely hermitages that clutch the cliffs above the sea. Like Merrill, we come to consider existence in a new and different light. Part journal of personal discovery, part meditation upon the history and traditions of the contemplative life, Things of the Hidden God takes us where the temporal and the eternal intersect, where community and solitude coexist, and where centuries-old practices offer insight for how to live today.

In Western religious traditions, God is conventionally conceived as a humanlike creator, lawgiver, and king, a being both accessible and actively present in history. Yet there is a concurrent and strong tradition of a God who actively hides. The two traditions have led to a tension between a God who is simultaneously accessible to humanity and yet inaccessible, a God who is both immanent and transcendent, present and absent. Western Gnostic, esoteric, and mystical thinking capitalizes on the hidden and hiding God. He becomes the hallmark of the mystics, Gnostics, sages, and artists who attempt to make accessible to humans the God who is secreted away. 'Histories of the Hidden God' explores this tradition from antiquity to today. The essays focus on three essential themes: the concealment of the hidden God; the human quest for the hidden God, and revelations of the hidden God.

This new series brings together a number of great academic works from the archives of Oxford University Press. Reissued in a uniform series design in Spring 2000, Oxford Scholarly classics will enable libraries, scholars, and students to gain fresh access to some of the finest scholarship of the last century.

In this first of three volumes addressing Luther's outlaw God, Steven D. Paulson considers the two "monsters" of theology, as Luther calls them: evil and predestination. He explores how these produce fear of God but can also become the great and only comforts of conscience when a preacher arrives. Luther's new distinction between God as he is preached and God without any preacher absolutely frightened all of the schools of theology that preceded it, and for that matter all that followed Luther, as well. That fear coalesced in various opponents like Eck and Latomus, but in a special way in Desiderius Erasmus. For Paulson, bad theology begins with bad preaching, and since the church is what preaching does, bad preaching hides the church under such a dark blanket that it can hardly be detected. He argues that the primary distinction of naked/clothed or unpreached/preached radiates out in all directions for Luther's theology, and shows what difference this makes for current preaching. Specifically, Paulson takes up the central question of all theology (and life): What is God's relation to the law, and the law's relation to God? Luther's answers are surprising and will change the way you preach.

Friedman examines how God gradually becomes hidden as the Bible progresses, and this phenomenon's place in the formation of Judaism and Christianity.

"... offers a range of approaches to cinema's explorations of a hidden or absent God through a group of essays by thirty-five writers who discuss some fifty movies"--p. 11.

Negative theology or apophasis - the idea that God is best identified in terms of 'absence', 'otherness', 'difference' - has been influential in modern Christian thought, resonating as it does with secular notions of negation developed in continental philosophy. Apophasis also has a strong intellectual history dating back to the early Church Fathers. Silence and the Word both studies the history of apophasis and examines its relationship with contemporary secular philosophy. Leading Christian thinkers explore in their own way the extent to which the concept of the apophatic illumines some of the deepest doctrinal structures of Christian faith, and of Christian self-understanding both in terms of its historical and contemporary situatedness, showing how a dimension of negativity has characterised not only traditional mysticism but most forms of Christian thought over the years.