On April 7-9, 2011, Syracuse University will host a conference on “the future of continental philosophy of religion,” featuring plenary addresses by John D. Caputo, Philip Goodchild, and Catherine Malabou. The organizers have issued a call for papers, which are to be submitted by December 15, 2010. Suggested topics include:

What now, or what comes next—specifically, after the death, if not of God, at least of the generation consisting of Derrida, Deleuze, Foucault, Levinas, etc.?  This question concerns not only the future after those significant theorists, but also the future after-life of these eminent minds who have left such a deep impact on Continental philosophy of religion.  What is the future of Kant and German Idealism, of Kierkegaard and Nietzsche in Continental philosophy of religion?  What remains for the future of phenomenology?  Of the “theological turn” in the phenomenology of Jean-Luc Marion and others?  Of Gadamer, Ricoeur and philosophical hermeneutics?  Of apophatic or mystical theology?  What is the future of feminism and Continental philosophy of religion?  What are the status and future of the new trinity of Agamben, Badiou and Zizek? What relevance do the political interpretations of Antonio Negri, Michael Hardt, and the more recent Continental philosophers such as François Laruelle and Catherine Malabou have to philosophy of religion and political theology?  What about the future of sovereignty, of money and capitalism, as in the work of Philip Goodchild?  What is the future of the movements of Radical Orthodoxy and of radical death of God theology, whether in their original or contemporary manifestations?  What about the new sciences of information and complexity in thinkers like Mark C. Taylor and Michel Serres?  What about Continental philosophy of religion and our “companion species” in Donna Haraway?  What about “Post-Humanism”?  What is the future of Continental Philosophy of religion and Judaism?  And Islam?  Or world religions generally?  What is the relationship between postmodernism, religion and postcolonialism?  What role can Continental philosophy play in the future of religion?  In the professional study of religion?  How does Continental philosophical theology relate to the ethnological and empirical-scientific study of religion?  How does Continental philosophy of religion differ from traditional philosophy of religion?  Or from analytic philosophy of religion?  What is continental philosophy of religion anyway?

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