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Indeed, for Vattimo, the lightening of existence or, as he often refers to it, its weakening allows for a post-metaphysical return of religion. Nevertheless, any such “return” must, if it is to be legitimate, pass through God’s death, meaning that it must be “weak” (i.e. lacking ultimate foundations) rather than “strong.” Religion—and any other
... See moreHollis Phelps • Religion and European Philosophy: Key Thinkers from Kant to Žižek


Vattimo rules out any sort of public display of identity, particularly religious identity, because of the way in which such displays cut against the secular organization of life.
Hollis Phelps • Religion and European Philosophy: Key Thinkers from Kant to Žižek
I believe the influence of Kierkegaard on Camus is underestimated. I believe Dennis Gabor may very well have been the Antichrist. I believe Hobbes is just Rousseau in a dark mirror. I believe, with Hegel, that transcendence is absorption.
David Foster Wallace • Infinite Jest
Following Heidegger, for Vattimo Nietzsche’s proclamation of God’s death coincides with the end of metaphysics, the ability to reduce existence to its first principles.
Hollis Phelps • Religion and European Philosophy: Key Thinkers from Kant to Žižek
Il fascismo eterno (Italian Edition)

What Would Jesus Deconstruct? (The Church and Postmodern Culture): The Good News of Postmodernism for the Church
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