By Frank Ruda
Pushing again opposed to the modern delusion that freedom from oppression is freedom of selection, Frank Ruda resuscitates a primary lesson from the historical past of philosophical rationalism: a formal thought of freedom can come up simply from a security of absolute necessity, utter determinism, and predestination.
Abolishing Freedom demonstrates how the best philosophers of the rationalist culture or even their theological predecessors—Luther, Descartes, Kant, Hegel, Freud—defended not just freedom but additionally predestination and divine providence. through systematically investigating this in general neglected and likely paradoxical truth, Ruda demonstrates how actual freedom conceptually presupposes the idea that the worst has constantly already occurred; briefly, fatalism. during this brisk and witty interrogation of freedom, Ruda argues that merely rationalist fatalism can treatment the modern disorder whose paradoxical identify this present day is freedom.
Read or Download Abolishing Freedom: A Plea for a Contemporary Use of Fatalism (Provocations) PDF
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Additional info for Abolishing Freedom: A Plea for a Contemporary Use of Fatalism (Provocations)
In short, we become a bourgeois, a humanist, if we opt for free will as something that humans have as a capacity. This also implies that we cannot avoid speaking the Protestant Fatalism · 25 truth and should not care if we offend or upset people. Simply because the truth is the truth. And it is eternal and universal, not limited to geopolitical or historically specific conditions. Its medium is Scripture. 27 For him Erasmus is not only a moderate bourgeois politician who seeks to negotiate a peace treaty with the world as it is.
We cannot and do not decide to fall in love. This is why I “fall” in love, even if I can decide to get married afterward. 30 Love happens to me—and the precondition for such an event is to get rid of all self-confidence, hope, and desire (to fall in love). Why? Because as long as I desire and hope for it, I consider it to be possible. But—and this is Luther’s point—an event of grace (from which love emerges) exceeds human grasp and categories. It can be thought only as something impossible. Or, in simpler terms, it can be thought only after the fact.
Preparing to become “a new creature of the Kingdom of Spirit,” “a being created anew through faith,” we also need to assume that God will do it “without us” being actively involved. The only possible preparation lies in the assumption that there will never be any salvation whatsoever. . ”48 There is predestination, and this means that we have no influence on our fate. Salvation (if it is not graciously granted) is impossible, for nothing is in our power. Religion as Capitalism versus Subtractive Theology Erasmus seeks the kind of objective knowledge of God that would make both God and human being appear to be good.