Sublime

is judged and valued on its intellectual merits alone, not on its practical applicability. Therefore, in the secular world, the merit of philosophers and scholars is not related to or measured by their personal behavior. How they live is deemed irrelevant to their intellectual discoveries and contributions.

What Marx is describing here is how the abandonment of tradition has actually ushered in a gigantic crisis in humanity’s

Przywara is more optimistic: Rather than requiring debunking, Heidegger’s work, in his estimation, invites supplementation by the theologian. Przywara takes Heidegger’s ‘misprision’ of Aquinas to consist not in a misidentification of the analogans of man’s being, but in denying the contingency of human existence altogether. Heidegger’s ontology, he

Reason, as Foucault would point out, was endowed with the power to legislate what counts as knowledge, a phenomenon we see every time the psychiatrists define a new ‘disorder’, thereby creating a category that passes itself off as a bit of knowledge, hitherto unknown, which allows us to pathologize what is really just a part of life and to monitor