Louis A. Ruprecht
Auteur de This Tragic Gospel: How John Corrupted the Heart of Christianity
A propos de l'auteur
Louis A. Ruprecht Jr. is the inaugural holder of the William M. Suttles Chair of Religious Studies in the Department of Anthropology, as welt as the director of the Center for Hellenic Studies, at Georgia State University. He is a permanent research fellow at the Vatican Library and Secret Archives afficher plus and the author of eleven previous books and more than fifty scholarly essays and book chapters. afficher moins
Œuvres de Louis A. Ruprecht
Policing the State: Democratic Reflections on Police Power Gone Awry, in Memory of Kathryn Johnston (19142006) (2013) 5 exemplaires
An Elemental Life: Mystery and Mercy in the Work of Father Matthew Kelty, OCSO (Monastic Wisdom Series) (2018) 5 exemplaires
Was Greek Thought Religious?: On the Use and Abuse of Hellenism, from Rome to Romanticism (2002) 2 exemplaires
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Étiqueté
Partage des connaissances
- Autres noms
- RUPRECHT, Louis A.
- Sexe
- male
- Lieux de résidence
- Atlanta, Georgia, USA
- Professions
- Professor of Religious Studies
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Statistiques
- Œuvres
- 10
- Aussi par
- 1
- Membres
- 58
- Popularité
- #284,346
- Évaluation
- 5.0
- Critiques
- 1
- ISBN
- 20
- Favoris
- 2
Finally, Ruprecht takes issue with Nietzsche's "Dionysus versus the Crucified" motto, postulating instead (like some of the Romantics whom Nietzsche criticized) that Jesus was a sympathetic development of Dionysus rather than an oppressive reaction against the pagan tragic ideal. He makes his case by championing the gospel of Mark as a tragic "performance," focusing on the garden of Gethsemane, and indulging in a full comparison of the four canonical gospels with respect to this episode. In this longest section of the book, Ruprecht conspires with Frank Kermode (whose Genesis of Secrecy he repeatedly cites, though not always in agreement) to get me to view Mark as the best of the four Evangelists, whether or not he is the most "primitive."
Particularly in the chapter on Nietzsche, and in a related appendix regarding the history of the Parthenon, Ruprecht insists on continuity over discreteness in religion and human experience generally. His opposition to the "tragic posture" is in large measure an objection to a modern exceptionalism (even if what is supposedly exceptional about modernity is its suckitude). I am rather sympathetic to this argument, without taking it to perennialist extremes -- and Ruprecht doesn't -- but he also seems to want to view the question of technology (yes, he's read his Heidegger) as a more peripheral or even cosmetic aspect of the modern condition, with its most significant consequences in degradation of the natural environment. This attitude makes me want to protest: Moore's Law isn't just a river in Egypt.… (plus d'informations)