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This fascinating book, which explores an intriguing idea formulated by Dietrich Bonhoeffer in the very last months of his life, has up until now been available only to German readers. Since Polyphonie des Lebens first appeared twenty-five years ago, a whole new generation of scholars has come into contact, in English as well as in the original German, with the entire collection of his works, as well as with a huge body of Bonhoeffer studies that have provided an exhaustive assessment of the man and his theology. But now with this brand new English edition of a book that explores a neglected but significant aspect of his life, readers may be surprised to discover how Bonhoeffer's interest in music influenced him--he seriously considered becoming a professional musician as a teenager, but chose the path of theology instead--and that not only did music provide him with a rich inner world of solace during his daily life while confined in Tegel Prison during 1943 and 1944, but music also lent him a remarkable metaphor for the fragmentary nature of life itself. In Polyphony of Life Andreas Pangritz explores Bonhoeffer's musical development and its impact on his theology and so fills in an important gap in the record of Bonhoeffer's life and thought.
This fascinating book, which explores an intriguing idea formulated by Dietrich Bonhoeffer in the very last months of his life, has up until now been available only to German readers. Since Polyphonie des Lebens first appeared twenty-five years ago, a whole new generation of scholars has come into contact, in English as well as in the original German, with the entire collection of his works, as well as with a huge body of Bonhoeffer studies that have provided an exhaustive assessment of the man and his theology. But now with this brand new English edition of a book that explores a neglected but significant aspect of his life, readers may be surprised to discover how Bonhoeffer’s interest in music influenced him—he seriously considered becoming a professional musician as a teenager, but chose the path of theology instead—and that not only did music provide him with a rich inner world of solace during his daily life while confined in Tegel Prison during 1943 and 1944, but music also lent him a remarkable metaphor for the fragmentary nature of life itself. In Polyphony of Life Andreas Pangritz explores Bonhoeffer’s musical development and its impact on his theology and so fills in an important gap in the record of Bonhoeffer’s life and thought.
What does it mean to be Californian? To find out, Mina Yang delves into multicultural nature of musics in the state that has launched musical and cultural trends for decades. In the early twentieth century, an orientalist fascination with Asian music and culture dominated the popular imagination of white Californians and influenced their interactions with the Asian Other. Several decades later, tensions between the Los Angeles Police Department and the African American community made the thriving jazz and blues nightclub scene of 1940s Central Avenue a target for the LAPD's anti-vice crusade. The musical scores for Hollywood's noir films confirmed reactionary notions of the threat to white female sexuality in the face of black culture and urban corruption while Mexican Americans faced a conflicted assimilation into the white American mainstream. Finally, Korean Americans in the twenty-first century turned to hip-hop to express their cultural and national identities. A compelling journey into the origins of musical identity, California Polyphony explores the intersection of musicology, cultural history, and politics to define Californian.
This book re-examines how Bonhoeffer employs musical patterns of thought and language to a theological end. It outlines how the significance of Bonhoeffer's musico-theology has not been sufficiently recognised, and sets the stage for a rigorous re-examination. It becomes clear that through the lens of his musical metaphor of polyphony, Bonhoeffer demonstrates how his account of Christian formation contains a latent pneumatology. Tarassenko demonstrates that incorporation of this pneumatology is key in deepening one's understanding of Bonhoeffer. It allows the relationship between Christology and Christian formation in Bonhoeffer's thought to become fully realised. The appeal to polyphony articulates this pneumatology, as an indirect but nevertheless exceedingly successful means of contouring an account of the Spirit's work.
What is the church? What is its mission in the world? Modern Protestantism's inability to provide a clear answer to these seemingly simple questions has resulted in vast confusion amongst pastors about the nature of their calling and has left congregations languishing without a clear reason for existence. Many of the voices and allegiances competing for the churches' attention have rushed in to fill the void, with the result that the church in modernity has frequently found itself captive to the prevailing culture. Yet from within the belly of highly culturally accommodated churches, both the German pastor-theologian Dietrich Bonhoeffer and the American theological ethicist Stanley Hauerwas were able to articulate compelling visions of churches freed from their cultural captivity in order to truly and freely serve God and neighbor. Against the complex and confusing backdrops of Nazi Germany and late twentieth- and early twenty-first-century America respectively, Bonhoeffer and Hauerwas sought to recover the ethical and political character of the Christian faith through recalling the church back to the christological center of its faith. Together they provide a rich set of complementary, and at times mutually correcting, resources for the contemporary church as it seeks to faithfully bear witness to Christ amidst the ruins of Christendom.
Spaces of Polyphony covers a lot of ground. It echoes the voices of researchers and their informants from many different places and backgrounds. Among the variety of languages under study and methodological approaches there is also a common ground and narrative thread underpinning the polyphonic chorus of the contributors. From a shared starting point of discourse analysis and inspiration from Bakhtin, the various authors span from East to West, from Moscow to Texas, from Romania and Czech Republic to Mexico. They look into all ages, starting from early childhood, and many walks of life, ranging from casual chatting among relatives to parliamentary speeches and TV shows, including formal education, literary inner monologue and translation. Irony, humour and self-awareness are recurrent themes. The array of voices and dialogism studied in this book is such that it even includes the silent (silenced) voices of people forced to express their heritage by weaving their discourse.
The philosophy of psychosis and the psychosis of philosophy: a philosopher draws on his experience of madness. In this book, philosopher and linguist Wouter Kusters examines the philosophy of psychosis—and the psychosis of philosophy. By analyzing the experience of psychosis in philosophical terms, Kusters not only emancipates the experience of the psychotic from medical classification, he also emancipates the philosopher from the narrowness of textbooks and academia, allowing philosophers to engage in real-life praxis, philosophy in vivo. Philosophy and madness—Kusters's preferred, non-medicalized term—coexist, one mirroring the other. Kusters draws on his own experience of madness—two episodes of psychosis, twenty years apart—as well as other first-person narratives of psychosis. Speculating about the maddening effect of certain words and thought, he argues, and demonstrates, that the steady flow of philosophical deliberation may sweep one into a full-blown acute psychotic episode. Indeed, a certain kind of philosophizing may result in confusion, paradoxes, unworldly insights, and circular frozenness reminiscent of madness. Psychosis presents itself to the psychotic as an inescapable truth and reality. Kusters evokes the mad person's philosophical or existential amazement at reality, thinking, time, and space, drawing on classic autobiographical accounts of psychoses by Antonin Artaud, Daniel Schreber, and others, as well as the work of phenomenological psychiatrists and psychologists and such phenomenologists as Edmund Husserl and Maurice Merleau-Ponty. He considers the philosophical mystic and the mystical philosopher, tracing the mad undercurrent in the Husserlian philosophy of time; visits the cloud castles of mystical madness, encountering LSD devotees, philosophers, theologians, and nihilists; and, falling to earth, finds anxiety, emptiness, delusions, and hallucinations. Madness and philosophy proceed and converge toward a single vanishing point.
Kairos is used in the New Testament to signify a pivotal moment in history: a critical time of judgement and opportunity where chaos must be faced and one must change their ways before it becomes irreparable. Confronted by the Covid-19 pandemic and mandatory isolation, John de Gruchy felt a similar need to adapt and respond. In doing so, he found a deepening in his desire for authentic humanity, genuine community, and the opportunity affirm his conviction that true humanity is rooted in God, wisdom, and the struggle for justice.
Dietrich Bonhoeffer writes in one of his last prison letters that he had come to know and understand more and more the profound this-worldliness of Christianity. In Taking Hold of the Real, Barry Harvey engages in constructive conversation with Bonhoeffer, contending that the shallow and banal this-worldliness of modern society is ordered to a significant degree around the social technologies of religion, culture, and race. These mechanisms displace human beings from their traditional connections with particular locales, and relocate them in their proper places as determined by the nation-state and capitalist markets. Christians are called to participate in the profound this-worldliness that breaks into the world in the apocalyptic action of Jesus Christ, a form of life that requires discipline and an understanding of death and resurrection. The church is a sacrament of this new humanity, performing for all to hear the polyphony of life that was prefigured in the Old Testament and now is realised in Christ. Unable to find a faithful form of this-worldliness in wartime Germany, Bonhoeffer joined the conspiracy against Hitler, a decision aptly contrasted with a small French church that, prepared by its life together over manygenerations, saved thousands of Jewish lives.
“Kairos refers to moments in chronological time when all hell is breaking loose and we are called to change our ways before we are dragged into the abyss. Kairos is apocalyptic time, and it is here and now. Such is the time in which we need to listen again to . . . St Benedict of Nursia. “Far too many of us Christians have either been seduced by the false values of the age and the spirit of Christian triumphalism, or else have been attracted to gnostic forms of spirituality that provide a means of escape from reality and responsibility. Any delay in responding to this kairos moment increases the danger that we fail to change our ways and grasp the opportunity God gives us to receive the coming kingdom in greater fullness now. So, St Benedict, __een hundred years a_er he wrote his Rule, continues to tell us to ‘listen,’ ‘wake up,’ and ‘run’ while there is still light. . . . _is is a time for both contemplation and action, prayer and doing justice, a time for mystics and prophets to join hands and hearts for the sake of the world.” —From the Prologue