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By Ward Blanton

An Insurrectionist Manifesto includes 4 insurrectionary gospels in accordance with Martin Heidegger's philosophical version of the fourfold: earth and sky, gods and mortals. demanding non secular dogma and dominant philosophical theories, they provide a cooperative, world-affirming political theology that promotes new existence via no longer resurrection yet riot. The revolt in those gospels unfolds as a sequence of remarkable but worldly practices of important confirmation. for the reason that those workouts don't depend upon fantasies of get away, they engender intimate modifications of the self alongside the very coordinates from which they emerge. Enacting a comparative and contagious postsecular sensibility, those gospels draw at the paintings of Slavoj Žižek, Giorgio Agamben, Catherine Malabou, François Laruelle, Peter Sloterdijk, and Gilles Deleuze but rejuvenate scholarship in continental philosophy, serious race concept, the recent materialisms, speculative realism, and nonphilosophy. they believe past the sovereign strength of the only to begin an intensive politics "after" God.

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This radical separation or splitting testifies to an irreducible excess of nature, humanity, and divinity that refuses to allow them to close in on themselves, refuses to unite any or all of the three together in harmony. ”48 III. What is this excess of life that makes everything nonidentical with itself? I argue that it is energy, drawing on newer scientific understandings of nonequilibrium thermodynamics as well as the philosophy of Gilles Deleuze. Thermodynamics is the science of how energy works, and it developed in the wake of the industrial revolution in the 1800s.

36 CLAYTON CROCKETT Ecotheology, like most ecological thinking, attempts to address and overcome the split between human culture and the natural world by reenvisioning how we think about God. But, for Žižek, what Christianity properly shows is not the overcoming of the split between God and humanity; rather, the true lesson of Christianity is that it shows how the irreducible gap at the heart of the human being also affects God. The incarnation and crucifixion of Christ overcomes the separation between humans and God not by healing it but by demonstrating that the same gap exists in both divinity and humanity, just as it also exists in nature.

God gives up godself to our will, our technology, our domination and brutalization, and this is also kind of crucifixion.  . ”39 As Margaret Atwood puts it in her novel Surfacing, “anything that suffers and dies instead of us is Christ,” whether it suffers and dies voluntarily or not. ”40 We live in a sacrificial world, where the death of one form of life sustains the live of another, in a web of life that is based on death understood in exchangeable and sacrificial terms. Traditional religious transcendence tends to place humanity outside this 34 CLAYTON CROCKETT sacrificial order, along with God, and exempts human beings from this process.

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