Turnpike shootout change of venue[ edit ] On the charges related to the New Jersey Turnpike shootout, New Jersey Superior Court Judge Leon Gerofsky ordered a change of venue in from Middlesex to Morris County, New Jerseysaying "it was almost impossible to obtain a jury here comprising people willing to accept the responsibility of impartiality so that defendants will be protected from transitory passion and prejudice. Gagliardi denied a postponement, and the Second Circuit denied Shakur's petition for mandamus. Avon White and John Rivers both of whom had already been convicted of the robbery and the manager and teller of the bank.
Robbins and Neal Magee London: Robbins coauthored an initial draft of chapter 5 with me, which was presented at a session of the American Academy of Religion Annual Meeting in Novemberand he graciously allowed me to rework it and use it in this book.
Some material from chapter 8 is taken from my foreword to Catherine Malabou, Plasticity at the Dusk of Writing, trans. Carolyn Shread New York: Columbia University Press, I want to particularly thank Malabou for her insights and conversation, and especially for her willingness to collaborate with me on an article that served as an earlier version of this chapter, "Plasticity and the Future of Philosophy and Theology: Next, I want to thank Catherine Keller, Ward Blanton, and Jeff Robbins for their care and commitment in reading the book manuscript and offering insightful and constructive feedback.
Thanks to Danny Finer for compiling the index-semper fi! For all my friends and colleagues whose conversations and discussions helped me as I worked and thought through these issues, I am extremely grateful.
In addition to those already named above, these include, but are not limited to: Finally, I want to thank my family for their love and support -especially my wife, Vicki, and my children, Bryan and Maria, as well as my brother, Clint, and my grandmother, Tollie Spivey.
This book is dedicated to my parents, who not only gave me the gift of life but were also my first teachers. Here is a product of their labor.
If a thing does not correspond to its name, does it not create disorder and confusion, and make virtue impossible? One way to characterize the postmodern world that we live in is the determination that things no longer correspond to their names, that names float freely, without anchor, just like monetary currencies.
I believe that there is no simple solution, that names cannot simply be rectified in a traditionalist manner. I also fear that we may be entering into another Period of Warring States, and while I am not a junzi a sage or a virtuous person, sometimes translated anachronistically as "gentleman''in this book I want to reflect theoretically on the current crisis of the name and state of political theology, including concepts like freedom, sovereignty, democracy, law, power, God, and the messianic.
The Freedom of Radical Theology After the Death of God Religion has returned, famously and controversially, to human thought and culture, and this return is a political re turn. I argue that the resurgence of determinate forms of religiosity today represents a crisis of modern liberal capitalism.
Liberal modernity is constituted by excluding determinate religion from public life, creating a secular nonreligious space. This distinction between religious and secular is breaking down, so that it is no longer possible to consistently and rigorously separate and oppose the sacred and the profane.
Religion and secular spheres and concepts deconstruct, to use Jacques Derrida's language.
At the same time, the recent and continuing deformation of the line delineating the religious and the secular also demonstrates that it has never been possible to strictly separate the two, although a large part of what we call Western modernity has been predicated on the possibility that religion and secularity can be kept apart.
The ideology of secularism is concomitant with liberalism, because liberalism imagines a neutral, value-free space in which a free market can work. By liberalism here, I am referring to classical liberalism more so than to contemporary liberalism, the latter of which is largely a nostalgic vestige of the former.
Economic neoliberalism represents the ideological triumph of free-market capitalism at a time when the scarcity of cheap energy, as well as the enormity of public and private debt worldwide, challenges assumptions of indefinite growth.
If religion and secularity cannot be neatly separated, we cannot fully separate or distinguish political philosophy from political theology. In a postsecularist environment, we possess no absolute or certain criterion by which to claim that any phenomenon is theological as opposed to nontheological.
Here theology means theoretical reflection about religious phenomena in general rather than a specific tradition or set of truth-claims. A contemporary political theology grapples with important concepts such as sovereignty, democracy, and the role that they play in our current postmodern intellectual and cultural situation.
But, this is not simply a book about political theology; it is a book advocating a radical political theology.
For me, radical political theology means the attempt to sketch out a constructive theology that is neither liberal in a classic sense nor conservative or orthodox in any way, whether politically or theologically.
Many critiques of contemporary secularism as well as the ravages of corporate capitalism are traditionalist insofar as they rely on premodern 2 Introduction: The Freedom of Radical Theology After the Death of God values and religious or theological expressions to counterpose to the ones that currently reign.After the Civil War, white Southerners took refuge in religion and created a nostalgic picture of antebellum life, ignoring or downplaying the brutal aspects of American plantation slavery.
In many ways, this turn to religion constituted a repression of other, more explicitly political desires. Jul 01, · The Lee family’s lie may illustrate a sadder, more poignant side of the immigrant story, but it is part of the American story, not unlike that of Michelle Obama being of both white slaveholder and black slave ancestry.
Carl Degler's Pulitzer-Prize-winning study of comparative slavery in Brazil and the United States is reissued in the Wisconsin paperback edition, making it accessible for all students of American and Latin American history and sociology. Only a black intellectual, for instance, could write an op-ed arguing that black children should not befriend white children because “[h]istory has provided little reason for people of color to trust white people,” and get it published in the New York Times in An identical piece with the races reversed would rightly be relegated to.
J Black, A George, N Postgate (eds). Harrassowitz Verlag (second/corrected printing). [HI:CEC] Children in the Early Church: Children in the Ancient World, the New Testament and the Early Church.
The mass incarceration of people of color through the War on Drugs is a big part of the reason that a black child born today is less likely to be raised by both parents than a black child born during slavery.