James K. A. Smith
Autor de You Are What You Love: The Spiritual Power of Habit
Sobre El Autor
James K. A. Smith (PhD, Villanova University) is professor of philosophy at Calvin College, where he holds the Gary and Henrietta Byker Chair in Applied Reformed Theology and Worldview. He is also the editor of Comment magazine. A popular speaker, he has written many books, including Desiring the mostrar más Kingdom, Imagining the Kingdom, and You Are What You Love. mostrar menos
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Series
Obras de James K. A. Smith
Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Cultural Liturgies) (2009) 1,076 copias
How to Inhabit Time: Understanding the Past, Facing the Future, Living Faithfully Now (2022) 155 copias
Who's Afraid of Relativism?: Community, Contingency, and Creaturehood (The Church and Postmodern Culture) (2014) 149 copias
The Fall of Interpretation: Philosophical Foundations for a Creational Hermeneutic (2000) 143 copias
Radical Orthodoxy and the Reformed Tradition: Creation, Covenant, and Participation (2005) — Editor — 118 copias
Thinking in Tongues: Pentecostal Contributions to Christian Philosophy (Pentecostal Manifestos) (2010) 100 copias
The Devil Reads Derrida and Other Essays on the University, the Church, Politics, and the Arts (2009) 85 copias
After Modernity?: Secularity, Globalization, and the Re-enchantment of the World (2008) — Editor — 27 copias
A queda da interpretacao fundamentos filosoficos para uma hermeneutica criacional (Em Portugues do Brasil) (2019) 4 copias
Pensando em línguas 3 copias
Ortodoxia Radical E A Tradicao Reformada - Criacao Alianca e Participacao (Em Portugues do Brasil) (2019) 2 copias
Como habitar o tempo. Compreendendo o passado encarando o futuro vivendo fielmente agora (Em Portugues do Brasil) (2019) 1 copia
致年轻加尔文主义者的信——改革宗思想之旅 1 copia
Obras relacionadas
Five Views on the Church and Politics (Counterpoints: Bible and Theology) (2015) — Contribuidor — 93 copias
Religion With/Out Religion: The Prayers and Tears of John D. Caputo (2001) — Contribuidor — 11 copias
The Post-Secular in Question: Religion in Contemporary Society (Social Science Research Council) (2012) — Contribuidor — 7 copias
The Logic of Incarnation: James K. A. Smith's Critique of Postmodern Religion (2009) — Contribuidor — 6 copias
Etiquetado
Conocimiento común
- Fecha de nacimiento
- 1970
- Género
- male
- Nacionalidad
- Canada (birth)
- Lugar de nacimiento
- Embro, Ontario, Canada
- Lugares de residencia
- Grand Rapids, Michigan, USA
- Educación
- Villanova University (PhD)
- Ocupaciones
- Associate Professor, Calvin College
- Organizaciones
- Cardus, The Colossian Forum
Miembros
Reseñas
Listas
Premios
También Puede Gustarte
Autores relacionados
Estadísticas
- Obras
- 34
- También por
- 8
- Miembros
- 6,545
- Popularidad
- #3,751
- Valoración
- 4.0
- Reseñas
- 46
- ISBNs
- 90
- Idiomas
- 5
- Favorito
- 3
I was quite impressed by the historical panorama that Taylor sketches of how we have ended up in our secular age, mainly through a combination of the unintended effects of the Reformation, the penchant for the precise observation of nature (naturalism), and the tendency towards nominalism, which dates from the Middle Ages, i.e. the realization that words do not coincide with things. For me as a historian, Taylor uses a very rough brush, but the fact that he continually emphasizes the contingency of the process - in Smith's words a “zigzag account of causal complexity” - made quite an impression. I'll definitely go back to that later.
I must admit that the subsequent description of exactly where we are in the secular era and how we (can) deal with the demons of that era was much more difficult. Taylor does not shy away from detours in his reasoning and regularly introduces new concepts and horizons of insight. It now seems to me that his principal goal was to critique the simplistic contemporary view that the secular, that is to say the exclusive humanistic, view is the only possible realistic view of things, and I can agree with that. Smith emphasizes that Taylor cannot (and does not hide) his Catholic background in his analyzes of possible ways to deal with the ghosts of the secular age, and also that was very recognizable. But I felt that Smith's introduction in this second part remained a little more on the surface, and therefore lacked convincing power. I guess I will have to start that “A Secular Age” myself at some point, but it won't be right away.… (más)