Radical Embodiment

Nikkel

• Publisher: Pickwick Publications
• Year: 2010
• eBook ISBN: 9781630878085
• Topic: Theology & Religion
• Subtopic: Religion

Radical embodiment refers to an anthropology and an epistemology fundamentally rooted in our bodies as always in correlation with our natural and social worlds. All human rationality, meaning, and value arise not only instrumentally but also substantively from this embodiment in the world. Radical embodiment reacts against Enlightenment mind-body dualism, as well as its monistic offshoots, including the physicalism that reduces everything to component matter-energy at the expense of subjectivity and meaning. It also rejects against certain forms of postmodernism that reinscribe modern dualisms.David H. Nikkel develops the perspective of radical embodiment by examining varieties of modern and postmodern theology, and the nature and role of tradition-in terms of linguistic and non-linguistic experience, the religion and science dialogue on the nature of consciousness, and the immanent and transcendent aspects of God.

1

Discerning the Spirits of Modernity and Postmodernity

I count myself among those scholars of religion (and other disciplines) who believe that we live in the midst of a major shift in Western culture—that we are moving from the modern age into a postmodern age. “Postmodern” has gained supremacy over the alternative terms “postcritical” and “postliberal.” Michael Polanyi’s “postcritical” stands as probably the best single word for conveying the substance of the shift from modernity as I construe it in this chapter. The term, as I understand it, does not suggest the impossibility or undesirability of appropriate critical reflection, but rather modernity’s failure to recognize the limits of critical reasoning. “Postliberal” does connect with “postcritical” insofar as one of those limits is the impossibility of totally transcending tradition (and the wrong-headedness of attempting to do so). However, one cannot answer with generalities the question of how far one can or should transcend tradition in a particular cultural or religious context. It should not surprise us then that “postliberal” is the term of choice for those with a conservative orientation clinging tightly to their tradition.

In the opening sections of this chapter I will delineate some distinguishing characteristics of the postmodern versus the modern spirit. I will proceed by describing respective controlling assumptions and concomitants of first modernity, then postmodernity. One key postmodern assumption is precisely that every individual and culture holds basic assumptions, models, images, pictures that control the way one views the world. Such controlling assumptions function like eyeglasses—one looks with or through them, but does not normally look at them. (And indeed some assumptions are so basic or prereflective that, like one’s own eye, one cannot look at them at all.)1 Next I will discuss historical and logical relationships between the modern and postmodern spirits.

Postmodern sensibility would caution against any absolute postulating of the essence of an era, especially in contrast to another era. So I offer my understanding of the modern versus postmodern spirit not as an absolute or monolithic schema that disallows countervailing tendencies or alternative schemas, but as a general description of some contrasting tendencies involved in this cultural shift. Given, in addition to this general caveat, my characterization of the movement from modernity to postmodernity as long and gradual, astute readers should have no problem identifying some exceptions to my distinctions.

In the final sections of the chapter, I will consider the relationship of the postmodern spirit to theology, primarily through selected and hopefully representative movements and figures. In light of the judgment that the move to postmodernity has been a protracted one, I will look at some trends in theology, from Schleiermacher to the contemporary scene, in terms of their affinity with the postmodern spirit. Finally, I will examine three types of self-descriptively postmodern theology and assess them in relation to the spirit or logic of postmodernity as I have construed it. While I intend this construal to be acceptable to all three camps—the radical or deconstructionist/poststructuralist, the conservative or “postliberal,” and the moderate, an important purpose of this project is to take a stand for moderate postmodernism. So I write in that section as a critical and constructive theologian of the moderate postmodern strand, contending that it alone among the types consistently draws out the implications of the postmodern spirit—while the other two end up being more modern than postmodern in crucial respects. This project thus counters the use of “postmodern” as a synonym for “deconstructionist” or “poststructuralist” by some scholars, both sympathetic and unsympathetic to radical postmodernism. My attempt to define “postmodern” is thus an enactment of the postmodern insight that reality is (in part) defined, enacted by us.

The Modern Spirit

An original hallmark of modernity has been its stress on the individual and its great faith in individual critical reason. Let me note that in this book I will use the term “critical reason” in a general sense, meaning reason as it questions and/or attempts to establish or justify or make explicit meaning and value. Religiously speaking, Martin Luther’s standing alone before the Diet of Worms dramatically signaled the coming of modernity. While the Protestant Reformation elevated the authority of Scripture, individual critical reason and conscience—hopefully guided by the Holy Spirit—received new freedom to interpret Scripture and sit in judgment. Correspondingly, this development greatly diminished the collective authority of institutions and tradition.

Certain Renaissance paintings represent the artistic beginnings of modernity as they reveal a controlling assumption or “picture” of modernity.2 In contrast to actual vision, everything in these paintings, including all elements of the foreground and background, appears crystal clear. A basic assumption of modernity is that the individual can leave behind all limitations of one’s body and perceptual equipment, temporality, language, and culture and reach an absolutely privileged position where one can “see” everything (including oneself) with complete clarity. Descartes, controlled by this picture, signaled the beginning of modern philosophy. Finding that all of his knowledge failed according to such a criterion of absolute—and explicitable—certainty, Descartes finally felt he reached the privileged position in his reflexive and self-conscious subjectivity—“I think, therefore I am.” In comparison with the Reformation, the ensuing Enlightenment of course radicalized the role of critical reason with respect to Scripture and tradition.3

I will now consider some ramifications of this controlling picture of modernity, mostly confining my remarks to the realm of Western thought4 (while mentioning that the alienation, absolutism, relativism, and malaise stemming from this picture produce some effects not readily specifiable):

1) Probably the most significant consequence of modernity’s picture of the absolutely lucid and self-possessed subject was its dualisms between subject and object, mind and matter, including the body. If the individual human subject or mind is the absolutely privileged starting point, it becomes difficult or impossible to reach or have any meaningful connection with the object or the physical (especially by the criterion of absolute certainty). The question becomes, how can mind impose meaning on inherently meaningless matter? For the absolute object constitutes the flip side of the absolute subject: critical, distancing reason tends to turn what is in its gaze into nothing but an object. If, conversely, the simply material object and sense perception that supposedly mirrors the object serve as the absolutely privileged starting point, then it becomes difficult or impossible to reach or find any meaningful role for the human subject—which tends to be reduced to simply an aggregate of matter and energy. As with Humpty Dumpty, no one could put subject and object or mind and body back together again, given the controlling assumption of modernity.

In either its idealist or physicalist manifestations, modernity’s controlling picture leads to loss of meaning and, in the extreme, to personal and cultural insanity: idealism by sundering us from our bodies, emotions, and our embodiment in the world; physicalism by leaving no place for the meaning, the sacredness of human and animal life. While physicalism emphasizes the body as physical system, it is as discarnating as idealism, alienating us from our experiential, intentional bodies. Idealism divorces purpose from the world; physicalism divorces the world from any purpose.

2) Having (assumedly) left behind the nitty-gritty of existence in time, modern thinkers have been wont to claim to see the essence of being, human nature, history, the Bible, or Christianity. Such claims have often involved the positing of absolute categories, often paralleling the fundamental subject-object and mind-matter dualisms, often hierarchical. Examples include the human world versus nature, inner versus outer, reason versus emotion or sense perception, an enlightened age versus past benighted ages.

3) In principle, everything could come under the gaze of the absolute subject; everything should be assimilable to the individual’s critical knowledge. What critical reason’s categories and logic could not assimilate tended to be ignored, dismissed, or destroyed. Diverse images that come to mind include Thomas Jefferson’s version of the New Testament with all supernaturalistic passages deleted, the humanities attempting to establish their relevancy before the bar of science, and the unparalleled ideological violence (at least in scale) of the modern age.

4) The model of the absolutely privileged and neutral position assumes all objects of knowledge as already fully constituted apart from the individual’s coming to know. Truth is simply correspondence to a reality already “out there” (for those on the object side of the dualism) or already “in here” (for those favoring the subject side).5

The Postmodern Spirit

A person standing in the world forms the contrasting controlling picture of postmodernity, with always at least “one foot in” one’s body, temporality, society, culture, language, history, tradition, etc. While humans do indeed have reflexive, critical, transcending capabilities (far greater than those of any other animals on earth), such capabilities are not absolute as modernity tended to assume. One’s ability to take off the eyeglasses through which one looks at reality and to look at those eyeglasses is limited. One cannot get out of one’s own skin! One implication of the postmodern controlling assumption I would claim is that a person always stands embodied, enmeshed, enculturated in meaning and value. Normally we do not need critical reason to establish or justify meaning a la Descartes and his successors. Rather, critical reason can come into play when questions arise in our practice or when meanings break down.

Following are ramifications of postmodernity’s controlling assumption paralleling and contrasting with those of modernity:

1) Neither subject nor object constitutes the privileged starting point for postmodernity. In terms of individual epistemology—granting an inalienable social component—someone knowing or perceiving something is the only starting point. Any attempt to completely “get behind” the act of knowing, to reach the subject “in itself” (that is, in total distinction from any object known) and likewise to reach the object in itself (that is, in total distinctness from any subject knowing it), is rejected. The postmodern spirit disowns this attempt not just because of its practical impossibility, but as misguided in principle: no absolute or pure subject exists to abstract out of the world and society in which one is embodied. The postmodern spirit regards a person as a mindbodily continuum or whole. “Mind,” as our awareness of and our attempt to make sense of things, and “body,” as that with which we relate to a natural and social world, are radically interrelated, and both come into play at some level in all our acts.

2) In similar fashion, postmodernity views related distinctions or polarities—such as inner versus outer, reflective versus prereflective, the human versus the natural world, linguistic versus prelinguistic—as continuous, interrelated, and relative to context (never absolutely distinguishable). Besides eschewing dualisms, the postmodern spirit also runs counter to attempts to find the (necessary) essence of being, human nature, history, a religion, or a text. In general, it distrus...

Table of contents

• Title Page
• Preface
• Chapter 1: Discerning the Spirits of Modernity and Postmodernity
• Chapter 2: Postmodernism(s) and Tradition
• Chapter 3: The Body in Tradition
• Chapter 4: Tradition as Body
• Chapter 5: Radical Embodiment in Light of the Science and Religion Dialogue
• Chapter 6: The Postmodern Spirit and the Status of God
• Chapter 7: Radical Embodiment and Transcendence
• Bibliography