Friday, September 5, 2014

Faber's Critique of Caputo: Give Metaphysics Another Chance!

While reading through a few sections of Roland Faber's recently published book, The Divine Manifold, I came across an important section on pages 498-504. The section is titled "Gift and Theft" and is Faber's sympathetic but very serious critique of John Caputo's Derridean "theology of the event" (specifically as he articulates this in The Weakness of God). There is much to consider in these pages, but I wanted to share a few passages that I found provocative. For those who are unfamiliar with Faber, he is a professor of philosophy and theology at Claremont and has been a pioneer in bringing post-structuralism and Whiteheadian process thought together, along with developing a unique form of process theopoetics. He was also one of my professors during my masters program at CST. His brand new book (which checks in at almost 600 pages, including bibliography and index) has been praised by Clayton Crockett as "an extraordinary achievement" due to its impressive readings of Whitehead and Deleuze, while my current professor Robert Corrington even suggested to me that it just might be a new Process and Reality for the 21st century (perhaps).

Faber begins this section with a close reading of Caputo's Weakness and outlines its basic argument that "God" names an event, a "weak force," rather than an entity or Being. Caputo is, as is well-known, totally opposed to metaphysics and, as such, his theopoetics is "phenomenological, not metaphysical" (Weakness, 123). Although Faber notes that Caputo is "as close to my own project...as possible without sharing background and philosophical leanings...his reading of the philosophical and theological traditions through the lens of a 'hermeneutical phenomenological reduction' hinders [him] from engaging Whitehead and Deleuze, which he accuses of that which must be avoided at all costs - metaphysics. Hence, his 'theology of the event' not only cut itself off from a certain connectivity that would help to justify many of its phenomenological claims, which in themselves often seem unwarranted, but from a hermeneutics of intermezzo that would allow its poetics to situate itself within an eco-chaosmos. Since Caputo identifies metaphysics with the forces that hinder the kingdom to come, his seemingly innocent phenomenological reduction has already lost, or a priori excluded, the feeling and thinking of a chaosmos and its eco-bodying relevent beyond our individual human phenomenological 'presence'...In its radical 'phenomenological reduction' of the 'name of God' into 'the structure of the event' and 'the world' into the 'forces that conspire to prevent the event' (13), this 'theology of the event' is in danger of involuntarily repeating a Manichaean dualism...it forces us to choose between the event and things, God and the world, evil and the kingdom. Its 'hyper-event' of salvation replaces the world."(Manifold, 500-501).

The critique is obviously rather complex and to get at the details of Faber's argument with Caputo, one would need to read more than what I've quoted above. But hopefully this provides a glimpse into an important discussion that I think is worth considering. I am inclined to agree with Faber as I continue to find Caputo's dismissal of all metaphysics to be a bit too quick. As Faber concludes, perhaps "Caputo would need to think the possibility of the impossible in terms of a metaphysics of multiplicity" (503) as in the thought of both Whitehead and Deleuze.