At the risk of sounding smug, let’s introduce some factual information into the debate. You’re saying Trump’s election was rejecting “academia-types with no common sense” and “liberal arts degrees.” You seem to forget these “academia-types” are also the men and women who designed cars, who save lives with surgery and health discoveries, who put a man on the moon, who invented the internet by which we’re communicating. It’s outrageous to attempt to ostracize such a group. They are the keys to mankind’s survival and prosperity – people of vision and intelligence – by some distance our most powerful weapon.
Michael Perry opposes the nihilism of Nietzsche, arguing that human rights can only survive if we adopt a religious world view or a deep faith, defined as holding human life to be ultimately meaningful (1998: 13). Many other religious scholars such as Hans Küng, Max Stackhouse, and Nicholas Wolterstorff broadly agree with this claim (Kao, 2011: 35f). Indeed, historically, rights have often been grounded in religion, and the Decalogue might be viewed as one of the earliest rights declarations, for “Though shalt not kill” appears to imply a negative right to life (Robertson, 2000: 1). More recent religious declarations of rights, such as the Cairo Declaration on Human Rights in Islam of 1990, and the papal encyclical, Pacem in terries of 1963, demonstrate considerable disagreement, even among those who agree that human rights are religious (Kao, 2011: 32f.). Hence, while the former grounds human rights in Islamic Shariah, the latter holds that rights are naturally revealed to us through our conscience (ibid).
Rendered with permission from the book, Understanding the Times: The Collision of Today’s Competing Worldviews (Rev. 2 nd ed), David Noebel, Summit Press, 2006. Compliments of John Stonestreet, David Noebel, and the Christian Worldview Ministry at Summit Ministries . All rights reserved in the original.
1 See Mark Goldblatt’s article “Can Humanists Talk to Poststructuralists?” in Academic Questions 18, no. 2 (Spring 2005): 59. “In Dissemination Derrida states: ‘It is thus not simply false to say that Mallarme is a Platonist or a Hegelian. But it is above all not true. And vice versa.” As Goldblatt says, “the ‘vice versa’ undermines any attempt to get at what Derrida means.” Derrida also regularly employs terminology that simultaneously affirms and denies. Says Goldblatt, “the only way to read Derrida on his own terms is mentally to insert the phrase ‘or not’ after every one of his statements.”
2 Kevin J. Vanhoozer, ed., Postmodern Theology (Cambridge, UK: Cambridge University Press, 2005), 12.
3 National Review, September 13, 2004, 52.
4 See Simon Barrow’s “Derrida’s Enduring Legacy” on the FaithInSociety weblog.
6 Millard J. Erickson, Truth or Consequences: The Promise & Perils of Postmodernism (Downers Grove, IL: InterVarsity Press, 2001), 131: “Derrida’s own statements are seldom unequivocal [having one meaning]. He either makes a statement and conjoins it with its contradictory, or makes a statement and then in another place says something very different on the subject.”
7 Brandom, Rorty and His Critics, 344.
8 Richard Rorty and Gianni Vattimo, The Future of Religion (New York, NY: Columbia University Press, 2005), 33, quoted in Philosophia Christi 7, no. 2 (2005): 525.
10 . Carson, “Christian Witness in an Age of Pluralism,” in . Carson and John Woodbridge, eds., God and Culture: Essays in Honor of Carl . Henry (Grand Rapids, MI: Eerdmans, 1993).
11 A more complete list of what Postmodernism is against can be found in Robert Audi, The Cambridge Dictionary of Philosophy, 2nd ed. (Cambridge, UK: Cambridge University Press, 2001), 725.
12 The logic of this position is very similar to the religious pluralism championed by some liberal theologians—John Hick, William Cantwell Smith, and S. Wesley Ariarajah. We must be careful not to equate these liberal theologians with outright Postmodernists. David S. Dockery, ed., The Challenge of Postmodernism: An Evangelical Engagement, 2nd ed. (Grand Rapids, MI: Baker Academic Books, 2001), 135, 142.
13 Walter Truett Anderson, Reality Isn’t What It Used to Be: Theatrical Politics, Ready-to-Wear Religion, Global Myths, Primitive Chic, and Other Wonders of the Postmodern World (San Francisco, CA: Harper & Row, 1990).
14 Ian S. Markham, ed., A World Religious Reader (Malden, MA: Blackwell Publishers, 2000), 24.
15 McGrath, The Twilight of Atheism, 229.
16 Veith, Postmodern Times, 193–4.
17 Mary Midgley, Evolution as a Religion (London, UK: Routledge Classics, 2002), 159–160.