By Roger K. Green · Thursday, April 11, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City.
 In Faith of The Faithless: Experiments in Political Theology, Simon Critchley writes: “What is lacking is a theory and practice of the general will understood as the supreme fiction of final belief that would take place in the act by which a people becomes a people or by which a free association is formed” (92). Critchley’s work turns to poetics or “making” as a mode of engagement and resistance for dealing with democratic-liberal crises. I suggest that psychedelic aesthetics and religion can provide a discursive ground for Critchley’s “supreme fiction” in the United States, because the making of the sacrificial figure in the psychedelic experience presents itself as capable of more ethically aware citizenship. A brief historical look at religions founded in the 1960s gives insight into the instantiation of a certain citizenship.
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By Jeffrey W. Robbins · Friday, April 5, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City.
With the confirmation hearings of John Brennan as director of the CIA fresh in the news, who can doubt the accuracy, or at least the resonance, of Carl Schmitt’s conception of the sovereign—the sovereign is “he who decides on the exception.” With sovereignty so conceived, it has effectively been cast outside the law, introducing a certain arbitrariness and creating a legal limbo that undermine the principles of a liberal democracy.
Enhanced interrogation. Drone attacks on foreign soil. Targeted assassinations. And now, a 16-page white paper from the Department of Justice outlining the legal authority to kill a U.S. citizen without trial. In the words of the New York Times report, the legal brief “adopts an elastic definition of an ‘imminent’ threat, saying it is not necessary for a specific attack to be in process when a target is found.” It also asserts that the decision to kill is not subject to judicial review or restraint.
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By Carlos Gasperi · Thursday, March 21, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City.
In the following, I wish to offer two reflections on the question of religion in Benjamin’s thought, the first of which pertains to the subject of translation, the second of which pertains to history. I will address the former first, for it is here, namely in Benjamin’s concept of “pure language,” that I have derived the eponymous notion of “pure religion.” These reflections will conclude in the form of open-ended questions, which I will elucidate at this time in order to orient my audience with regards to my stakes. The first question is whether the translatability of religious scripture is a condition of possibility for the multiplicity of world religions, and if so, what might the implications of this be. The second question, which I will distill from the first, is whether historicity, or what is in Benjamin the strife between historical materialism and historiography, grounds the essence, or “purity,” of religious experience.
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By Giovanni D’Ercole · Thursday, March 14, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City. Bishop Giovanni D’Ercole is Auxiliary Bishop of the Archdiocese of L’Aquila, Italy.
In the paper I am presenting, I shall focus on how I think the Catholic Church can contribute to solving the crucial issues facing humankind today. I will do so by referring to two events that have marked the evolution of the Church in her dialogue with the modern world, namely, the publication of the encyclical Pacem In Terris, and the Second Vatican Ecumenical Council. We are currently celebrating the 50th anniversary of both events.
A quick overview of the globalized world reveals the many contradictions and forms of injustice plaguing it. Underlying the crisis that has now taken on a global dimension is a three-fold question that characterizes what has come to be defined as the postmodern era. First of all, there is a fundamental question that is coming up again today, after the fall of totalitarian ideology. This is the anthropological question, a truly crucial question. The second question is related to the first. The social question has now become critical, and has to do with the very nature of man. Finally, the anthropological and the social question inevitably leads to the theological question, for man, by his very nature, is open to the transcendental and cannot be reduced to a creature that merely satisfies its material needs.
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By Juan Carlos Donado · Friday, March 8, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City.
Much has certainly been said about the place of otherness in René Descartes’ Meditations on First Philosophy. But one could, or rather, should be more precise and determine that the majority of what has been said about otherness in Descartes’ opus magnum concerns an essential banishment of the other, not to call it an essential exclusion, at the face of the “I.” In a text that, as some would have it, inaugurates the age we call Modern and starting with its genre, critics have no problem directly drawing a line from the monological voice that gives rise to the Modern subject to the egocentricity that perhaps best characterizes an age in which the mechanization of Nature—if we are still to be called Moderns—is rapidly coinciding with its destruction. As if the question of genre in the Meditations were not one of extreme complexity, the monologue, or so the story goes, finally replaces dialogue as the genre of Modernity and the other, slowly fading away, loses its voice under the authoritarian submission to the monophonic first-person singular.
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By Marcia Pally · Friday, March 1, 2013 The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City.
I’d like to begin with the idea that religion is not only useful for social service provision and various charities but that it has ideas that might be valuable, among them theologies of relationality. These are theologies that take the actions of relationship—not positions like parent/child, sovereign/subject, etc. but verbs—as their core. They, I’ll argue, offer a conceptual framework for addressing a long-running problem at least in the modern developed world. That problem is the ostensible binary choice between situatedness and separability and the unhappy results when we slip too far to one side or the other. Theologies of relationality may offer even non-believers a notion of the kinds of ideas needed to keep us from this self-induced harm.
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