2003
DOI: 10.4324/9780203328682
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Being Reconciled

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Cited by 127 publications
(29 citation statements)
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“…40. See for example, Žižek 2000 andBewes 2003;Derrida, 1995 and1998;De Vries 2002;Marion 1995;Milbank 2003 andGoodchild 2002;Bhaskar 2002a and2002b;Badiou 2003;Agamben 2005;Negri 2003. fifties, sixties and seventies, the debate is not simply about using the seditious passion of Christian hope to attack Stalinism's mechanical materialism and utilitarian ethics. Rather, Christianity, for the likes of Žižek, Derrida, Bhaskar, Badiou, Agamben, and Negri is a means of testing and revisiting the renunciative, atemporal, self-violating conditions of political subjectivity.…”
Section: Th E Engelsian Problematicmentioning
confidence: 97%
“…40. See for example, Žižek 2000 andBewes 2003;Derrida, 1995 and1998;De Vries 2002;Marion 1995;Milbank 2003 andGoodchild 2002;Bhaskar 2002a and2002b;Badiou 2003;Agamben 2005;Negri 2003. fifties, sixties and seventies, the debate is not simply about using the seditious passion of Christian hope to attack Stalinism's mechanical materialism and utilitarian ethics. Rather, Christianity, for the likes of Žižek, Derrida, Bhaskar, Badiou, Agamben, and Negri is a means of testing and revisiting the renunciative, atemporal, self-violating conditions of political subjectivity.…”
Section: Th E Engelsian Problematicmentioning
confidence: 97%
“…Or as Milbank writes, "Here we hold on to nothing, here we possess nothing securely". 40 Gift remains an immanent possibility of the Eucharistic gesture that requires an appropriateness of the human subject who can fully receive, or consume, the bread and wine "as God's very flesh and blood". 41 One can see in this sense that for gift to have its greatest correlation to human existence and the created order, the plenitude of divine participation in the created order cannot be broken.…”
Section: A Gift and Purified Exchangementioning
confidence: 99%
“…As early as his important essay, 'The Second Difference', Milbank suggests in a footnote that 'If sexual difference is taken to be an equal but asymmetric difference' [then we may see] 'Trinitarian difference as the ground of sexual difference'. 21 Moving back from here to the crucial opening remarks in Being Reconciled about the divine, trinitarian 'ground' of gender 'difference', we find that, as in The Word Made Strange, the Spirit is 'complementary' to the Son as Word; 22 she -if it is still she -is also 'listener' to the Word, and in a sense buttress against, or overflow from, 'the closed communion of a dyad', 23 a 'feminine' Giver who seemingly complements the prior 'masculine' Word. 20 The meaning of the terms 'essentially feminine/masculine' is something on which we might want greater clarity, especially when we come to the more explicit discussion of gender in Being Reconciled.…”
Section: Milbank On Gender and The Trinitarian Economymentioning
confidence: 99%