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F. LeRon Shults explores Deleuze's fascination with theological themes and shows how his entire corpus can be understood as a creative atheist machine that liberates thinking, acting and feeling. Shults also demonstrates how the flow of a productive atheism can be increased by bringing Deleuzian concepts into dialogue with insights derived from the bio-cultural sciences of religion.
Gilles Deleuze consistently hammered away at icons, overturning pretentious images taken as true copies of ideal models. He was particularly critical of religious Figures. In What is Philosophy? Deleuze argued that religion and transcendence, like philosophy and immanence, always come (and go) together. What value, then, could he possibly have found in engaging theology, which is typically bound to a particular religious coalition? Chipping away at repressive religious representations was valuable in itself for Deleuze, but he also believed that religion produced something of considerable value. He insisted that every religion secretes atheism, and none more so than Christianity.
- Sales Rank: #2427795 in Books
- Published on: 2015-02-01
- Original language: English
- Number of items: 1
- Dimensions: 6.10" h x .70" w x 9.00" l, .84 pounds
- Binding: Paperback
- 232 pages
About the Author
F. LeRon Shults is Professor of Theology and Philosophy at the University of Agder, Norway.
He is the author and editor of numerous books on Christian theology, the most recent include Saving Desire: The Seduction of Christian Theology (Eerdmans, 2011), Christology and Ethics (Eerdmans, 2010), Philosophy, Science and Divine Action (Brill, 2009), Christology and Science (Ashgate, 2008), The Holy Spirit (Eerdmans, 2008), Transforming Spirituality: Integrating Theology and Psychology (Eerdmans, 2006), Reforming the Doctrine of God (Eerdmans, 2005).
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17 of 17 people found the following review helpful.
Deleuze as Theologian
By Wayne
Shults gives us a very helpful tool to help evaluate religion in the context of Deleuzian "theology" in what he calls the "bio-cultural study of religion, " which claims that "religious phenomena can be explained by the evolution of cognitive processes [Attributions] that over-detect human-like forms and coalitional process [Social] that over-protect socially inscribed norms."
Shults gives us a 2x2 matrix of (in my terms) Open or Closed versus Attribution (cognitive) or Social (coalitional) to help evaluate religious phenomena. He calls the Open-Attribution category Anthropomorphic Promiscuity (readiness to ascribe intentionality to unknown causes) versus the Closed-Attribution category Anthropomorphic Prudery (suspicious about ascribing intentionality to unknown causes.
He calls the Open-Social category Sociographic Promiscuity (open to out-groups and flexible about alternative normativities versus Closed-Social category he terms Sociographic Prudery (closed to out-groups, strict normativity with in-group).
Shults claims that evolutionary forces have favored Anthropomorphic Promiscuity (Open-Attribution) in being able to quickly detect relevant agents in the natural environment, and also favors Sociographic Prudery (Closed-Social) to adequately protect one's own group from dissolution. This combined integration of Anthropomorthic Promiscuity plus Sociographic Prudery yields Theogonic (god-bearing) forces and Sacerdotal theology (strict) which creates in religion strong in-group coalitions and strong belief in a very transcendental God.
The basis for this assessment is to contrast what Deleuze is advocating, which is Sociographic Promiscuity (Open-Social) combined with Anthropomorphic Prudery (Closed-Attribution) yielding Theolytic (god-dissolving) forces and Iconoclastic theology (creative) which creates in religion openness to out groups, flexible normativity and suspicion of attributing intentionality to unknown causes.
Shults hammers these categories and forces throughout as a tool to compare and contrast Deleuzian "theology" with confessional and conservative theology, and I think it is one of the strongest accomplishments of his project.
He defines religion broadly to designate "shared imaginative engagement with axiologically [regarding values, ethics, morals] relevant supernatural agents" and refers to the supernatural Agent (God) as "transcendent moralistic Entity" in order to relate to Deleuze.
This book is fundamentally an exposition of Deleuze's "transcendental [not transcendent] conditions for the real experience of creating new values" (p. 15), combined with the bio-cultural understanding of religion in order to "unveil and weaken the power of the Theogonic forces of anthropomorphic promiscuity (Open-Attribution) and Sociographic Prudery (Closed-Social), [and] open up new creative possibilities for theology." (p. 14).
Then Shults reviews three major influences on Deleuzian "theology" in the second chapter entitled "Breaking Theological Icons:" Kant and the Genitality [genesis] of Experience, Spinoza and the Vertigo of Immanence, Nietzsche and the Rising of the Simulacra [only difference eternally returns].
In the section "Overturning Religious Figures" Shults relates Deleuze's point that "Only friends can set out a plane of immanence as a ground from which idols have been cleared," and that the Figure of Christ has become an Idol which needs to be overturned.
Thought itself becomes subject to idols and must be free from the "Dogmatic [Idolizing] Image of Thought" outlined in the section of chapter three, "Loosening Theological Chains." Shults eloquently presents Porphery's Tree (Aristotle's logical categories) as the rigid structure of the Same which Deleuze is trying to break down into Difference alone, represented by the rhizomatic (non arboreal) flux of life. Theologically Porphery's tree represents the boxes sacerdotal theologians have been rigidly trying to put Christ into, rather than remaining open to the problem of the finite in the infinite via Iconoclastic theology.
In the "Christ as Logos" section, Shults covers issues raised by the Council of Chalcedon, showing how neo-Platonic [Idealizing] efforts to install Christ as Logos was met by appeals to mystery over the centuries.
Back to Porphery's Tree, Deleuze warns us of four rigidifying, illogical errors of thought: from the top of the tree down--(1) Analogy of Judgment (God is like Christ who mediates), (2) Identity of Concept (Christ as the Same as God), (3) Opposition of Predicates (Christ as union of divine and human properties), (4) Resemblance in Perception (Christ is similar in quality with God).
Chapter four, "Releasing Theological Events" takes us fully into the Deluzian rabbit hole of his "Logic and Sense, " definitely the deep end of the pool: Paradox and Becoming, Christ as the Incarnation of God [versus pure becoming], The Aleatory Point [pure becoming], The Line of Aion [vs Chronos], The Metaphysical Surface, Sexuality and Pious Intentions, The Liberation of Acting.
Now on to Deleuze's "Anti-Oedipus" and "A Thousand Plateaus" in chapter five where we run into Desiring-Machines, Christ as the Judgment of God, Theology and the Territorial Machine, Theology and the Despotic Machine, Theology and the Capitalist Machine, and the exciting Theology and the War Machine, and Liberation of Feeling. "It is actually our judgments themselves, our representations of other beings (or ourselves) as valuable based on external, idealized criteria, that block creativity and restrict life, separating us from what it [our will] can do" says Shults (p. 182).
Shults has brought the political in play through the screen of the above outlined sociological and cognitive processes which parallel the theological. Thus, the combination of Sociographic Promiscuity (Open-Social) and Anthropomorphic Prudery (Closed-Attribution) produce what is consistent with Deleuze's War Machine, the nomadic and the revolutionary, which parallels the theolytic (versus theogonic, despotic) forces of immanence.
We finally get to the last chapter with the enigmatic title "Secreting Atheism," the underlying core concept throughout this project, which sounds more like an oozy alien than an intriguing theological/philosophical concept. So I will insert my own analogy here, taking from a Heraclitian concept of the nature of reality being more like two heavyweight wrestlers standing, locked in each other's grip: Atheism versus Theism, both giving rise to the meaning of the other. For bringing this great battle to us while examining our very philosophical, theological and religious foundations, I enthusiastically congratulate Shults.
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