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This book, one of the earliest by Christos Yannaras, was first published in 1967 and has become a contemporary classic. Yannaras begins by outlining Heidegger's analysis of the fate of western metaphysics, which ends, he argues, in a nihilistic atheism. Yannaras's response is largely to accept Heidegger's analysis, but to argue that, although it applies to the western tradition of what Heidegger calls "onto theology" (which regards God as a 'being', even if the highest), it does not take account of the Orthodox tradition of apophatic theology, of which Dionysius the Areopagite is a pre-eminent example. A God 'beyond being' escapes the criticism of Heidegger, and provides an alternative to Heidegger's nihilistic conclusion.
- Sales Rank: #1781061 in Books
- Published on: 2007-02-14
- Released on: 2007-02-14
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .31" w x 5.50" l, .40 pounds
- Binding: Paperback
- 144 pages
About the Author
Christos Yannaras is Professor of Philosophy at the Pantion University, Athens, Greece.Professor Andrew Louth is Professor of Patristics in the University of Durham. He was formerly Dean and Fellow of Worcester College, Oxford, UK.
Among his many books are Maximus the Confessor (Routledge) and Dionysius the Arepoagite (Continuum) Haralambos Ventis received his PhD in Philosophy from the Catholic University of Leuven
Most helpful customer reviews
13 of 13 people found the following review helpful.
A living exemplar of why not to pronounce death before its time
By Edward M. Freeman
Christos Yannaras' 1967 Greek text has been translated by Haralambos Ventis, edited and introduced by Andrew Louth, and published by T&T Clark International. Yes, the text is less than 150 pages and costs, page-for-page, as much as books twice and three times its page length. Go figure. Production costs in limited imprints can drain a wallet. That the book reached imprint brings credit to its publisher.
Readers are in for treats when appraising this text from the early years of Yannaras' scholarly publications, actually preceding his defense of dissertation at the Sorbonne by three years. Louth acknowledges "...Yannaras' sharp antipathy to the West, which many in the West will find exaggerated and unfair" (p.3). Without dulling Yannaras' critical edge, Louth explores three themes of Yannaras' opposition to: 1) "...amoralism and impersonalism of western consumerist capitalism; 2) distortions created by failing to distinguish the individual from the person and so-called personal knowing; and 3) tethering ideas from the Greek East to western epistemology.
The monograph is divided into seven chapters: 1) The Metaphysical Denial of God's Divinity; 2) The Historical Proclamation of the 'Death of God'; 3) Nihilism as a Presupposition of the Absence and Unknowability of God; 4) Apophasis as Denial and Abandonment; 5) The 'Nihilism' of Theological Apophaticism; 6) Apophatic Knowledge as Personal Participation; 7) Apophatic Knowledge as Communion. A 'Translator's Afterword' (4 pages) and comprehensive end-notes (17 pages) followed by a combined subject and name index (4 pages) bring the 136 type-set pages to an end.
The Afterword by translator Haralambos Ventis surpasses my expectations in two ways. First, Ventis advances a critical summary of ideas that Yannaras explores in text in succinct and incisive terms. Second, he explores and dismisses a novel parallel between how linguistic post-modernists (e.g. Derrida) revere the 'other' contra-scholasticism and Yannaras advances a contra-scholasticism argument, too. However, as Ventis rightly claims, Yannaras supports the 'other' from his view that all expressions about the 'other'--whether God or a human being--ought to obey the boundaries set by apophatic theology, which eschews "...all enclosure in fixed meanings" (p.112).
There is nothing dull or uninviting in debates addressed in this text by a prolific author. Readers will disagree with respect or simply wish that they had heard the author's perspective earlier. Few will dismiss a cultural and theological ethos that Yannaras explores in expository writing akin to debates between Palamas and Barlaam. Instead, they will discover a kindred mind to Heidegger, who risked ridicule over sweeping appraisals of western philosophy since Plato. Wisdom reaches wider than speculative science in this book and shakes scripted modes of thought.
An audience from philosophers, cultural critics, linguists, theologians, sociologists, historians, assorted empiricists and metaphysicians, particularly Kantians and post-Kantians, will find venues of their own for exploration in this book. For all these reasons I offer an enthusiastic recommendation.
0 of 0 people found the following review helpful.
Excellent clarification on apophasis and nihilism.
By Henri Porter
Wonderful and dialog on Greek culture and European nihilism.
27 of 30 people found the following review helpful.
excellent primer... but only a primer
By E. Bougis
I bought this (wickedly expensive) little book not the least because I'm determined to read "the best and the brightest" in Eastern Orthodox theology, but also because the subject matter -- our apophatic knowledge of God -- was highly pertinent to continuing a discussion I had/am having with a non-Christian acquaintance. Yannaras is certainly one of the best theologians in contemporary EOxy, and, as Andrew Louth explains in the introduction, this little book is a great survey for understanding nearly the whole of his (unfortunately largly untranslated from Greek) theological corpus.
Pros (+) of the book:
succinct and lucid;
not acridly polemical;
punctuated by exellent quotes from some unfortunately under-exposed thinkers in the West (i.e., Heidegger, Maximus, Denys the Areopagite), so that they can "speak for themselves"; a mature engagement, rather than dismissal, of postmodern theological philosophy a la Nietzsche and Heidegger;
at times beautiful insights into the erotic mystical intimacy of the soul with God, "the word beyond words";
good analogies, which Yannaras uses well to underline the extreme importance of the essence/energy distinction in EO/Palamite theology
Cons (-) of the book:
Yannaras's succinctness borders on insufficient analysis, particularly in his hasty analysis of scholasticism; as Louth's introduction points out, Yannaras betrays an unfortunate unfamiliarity with key western theolgians (e.g., Levinas, von Balthasar, Congar, Pieper, et al.) who can go just as far along the lines Yannaras traces yet without renouncing scholasticism as such like Yannaras does;
at times Yannaras's analogies prove too much (e.g., explaining our knowledge of God in in his energies as akin to knowing an artist in his works really does raise the specter of the unknown, hypertanscendent Platonic Deity that has haunted the Palamite debate for centuries -- for the fact of the matter is we only obliquely know an artist in his art, whereas to know God, biblically, is to know him "face to face" [as Adam knew Eve and as Hebrew "knowledge" always carries a sexual overtone]);
in other words, the analogies sometimes undercut the *erotic intimacy* of mystical faith and instead leave us with merely the so to speak love letters of God in his energies (and in turn in his actions)
All in all, this book is a superb contribution to theological dialogue, but which has been largely ignored (due to its age [1967] and original linguistic obscurity [Greek]). Though its been available for many years, it's good to see T&T Clark republish it for fresh discussion. (Now if they'd just drop the scandalous price by half!)
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