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  1.  82
    The theological origins of modernity.Michael Allen Gillespie - 1999 - Critical Review: A Journal of Politics and Society 13 (1-2):1-30.
    Most critiques of modernity rest on an inadequate understanding of its complexity. Modernity should be seen in terms of the question that guides modern thought. 77ns is the question of divine omnipotence that arises out of the nominalist destruction of Scholasticism. Humanism, Reformation Christianity, empiricsim, and rationalism are different responses to this question.
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  2. Nihilism before Nietzsche.Michael Allen Gillespie - 1995 - Chicago: University of Chicago Press.
    In the twentieth century, we often think of Nietzsche, nihilism, and the death of God as inextricably connected. But, in this pathbreaking work, Michael Gillespie argues that Nietzsche, in fact, misunderstood nihilism, and that his misunderstanding has misled nearly all succeeding thought about the subject. Reconstructing nihilism's intellectual and spiritual origins before it was given its determinitive definition by Nietzsche, Gillespie focuses on the crucial turning points in the development of nihilism, from Ockham and the nominalist revolution to Descartes, Fichte, (...)
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  3.  12
    The Theological Origins of Modernity.Michael Allen Gillespie - 2008 - Chicago: University of Chicago Press.
    Exposing the religious roots of our ostensibly godless age, Michael Allen Gillespie reveals in this landmark study that modernity is much less secular than conventional wisdom suggests. Taking as his starting point the collapse of the medieval world, Gillespie argues that from the very beginning moderns sought not to eliminate religion but to support a new view of religion and its place in human life. He goes on to explore the ideas of such figures as William of Ockham, Petrarch, Erasmus, (...)
  4.  18
    Hegel, Heidegger, and the Ground of History.Michael Allen Gillespie - 2015 - University of Chicago Press.
    In this wide-ranging and thoughtful study, Michael Allen Gillespie explores the philosophical foundation, or ground, of the concept of history. Analyzing the historical conflict between human nature and freedom, he centers his discussion on Hegel and Heidegger but also draws on the pertinent thought of other philosophers whose contributions to the debate is crucial—particularly Rousseau, Kant, and Nietzsche.
  5.  18
    Nietzsche's Final Teaching.Michael Allen Gillespie - 2017 - London: University of Chicago Press.
    In the seven and a half years before his collapse into madness, Nietzsche completed Thus Spoke Zarathustra, the best-selling and most widely read philosophical work of all time, as well as six additional works that are today considered required reading for Western intellectuals. Together, these works mark the final period of Nietzsche’s thought, when he developed a new, more profound, and more systematic teaching rooted in the idea of the eternal recurrence, which he considered his deepest thought. Cutting against the (...)
  6.  34
    Nietzsche's New Seas: Explorations in Philosophy, Aesthetics, and Politics.Michael Allen Gillespie & Tracy B. Strong (eds.) - 1988 - Chicago: University of Chicago Press.
    _Nietzsche's New Seas_ makes available for the first time in English a representative sample of the best recent Nietzsche scholarship from Germany, France, and the United States. Michael Allen Gillespie and Tracy B. Strong have brought together scholars from a variety of disciplines—philosophy, history, literary criticism, and musicology—and from schools of thought that differ both methodologically and ideologically. The contributors—Karsten Harries, Robert Pippin, Eugen Fink, Hans-Georg Gadamer, Kurt Paul Janz, Sarah Kofman, Jean-Michel Rey, and the editors themselves—take a new approach (...)
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  7.  69
    Martin Heidegger's Aristotelian National Socialism.Michael Allen Gillespie - 2000 - Political Theory 28 (2):140-166.
  8.  33
    Heidegger's Nietzsche.Michael Allen Gillespie - 1987 - Political Theory 15 (3):424-435.
  9.  28
    Hegel, Heidegger, and the Ground of History.Andrew Ross & Michael Allen Gillespie - 1986 - Substance 15 (1):90.
  10. Nietzsche and the Anthropology of Nihilism.Michael Allen Gillespie - 1999 - Nietzsche Studien 28 (1):141-155.
  11.  39
    Books in Review.Michael Allen Gillespie - 1992 - Political Theory 20 (1):173-176.
  12. Dostoevsky's impact on Nietzsche's understanding of nihilism.Michael Allen Gillespie - 2016 - In Jeff Love & Jeffrey Metzger (eds.), Nietzsche and Dostoevsky: philosophy, morality, tragedy. Evanston, Illinois: Northwestern University Press.
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  13.  36
    Nietzsche and the premodernist critique of postmodernity.Michael Allen Gillespie - 1997 - Critical Review: A Journal of Politics and Society 11 (4):537-554.
    The crisis of modern reason culminates in Nietzsche's proclamation of nihilism. Drawing upon Nietzsche, postmodernists suggest that reason itself is defective, while “premodernists” argue we can regain our balance by returning to premodern rationalism. Peter Berkowitz suggests, however, that Nietzsche is a contradictory thinker who fails in his attempt to combine ancient rationalism with modern voluntarism. Postmodernism thus rests upon a defective foundation. Berkowitz's critique of postmodernism is telling, but he does not recognize dangerous millenarian elements in Nietzsche's thought. Moreover, (...)
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  14.  23
    Radical philosophy and political theology.Michael Allen Gillespie - 2013 - In Nicholas Adams, George Pattison & Graham Ward (eds.), The Oxford handbook of theology and modern European thought. Oxford, England: Oxford University Press.
  15. Sovereign states and sovereign individuals : the question of political theory.Michael Allen Gillespie - 2007 - In Richard Velkley (ed.), Freedom and the human person. Washington, D.C.: Catholic University of America Press.
  16. “Slouching Toward Bethlehem to Be Born”: On the Nature and Meaning of Nietzsche's Superman.Michael Allen Gillespie - 2005 - Journal of Nietzsche Studies 30 (1):49-69.
  17. Temporality and History in the Thought of Martin Heidegger in Heidegger (1889-1989).Michael Allen Gillespie - 1989 - Revue Internationale de Philosophie 43 (168):33-51.
     
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  18. Toward a new aristocracy : Nietzsche contra Plato on the role of a warrior elite.Michael Allen Gillespie - 2009 - In Jeffrey Metzger (ed.), Nietzsche, Nihilism and the Philosophy of the Future. Continuum.
  19.  38
    The New Hegel.Michael Allen Gillespie - 1997 - Political Theory 25 (4):584-597.
  20.  10
    The Search for Immediacy and the Problem of Political Life in Existentialism and Phenomenology.Michael Allen Gillespie - 2006 - In Hubert L. Dreyfus & Mark A. Wrathall (eds.), A Companion to Phenomenology and Existentialism. Oxford: Wiley-Blackwell. pp. 531–544.
    This chapter contains sections titled: Early Existentialism Phenomenology Phenomenological Existentialism French Existentialism The Problem of the Political in Existentialism and Phenomenology.
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  21.  15
    The Theological Origins and Underpinning of the Longing for Total Revolution.Michael Allen Gillespie - 2021 - Critical Review: A Journal of Politics and Society 33 (2):157-170.
    ABSTRACT The longing for total revolution described in Bernard Yack’s seminal book, which he analyzes as an effort to find a place for human freedom and morality in a world governed by natural necessity, can be traced to Reformation debates between predestinarian Calvinists and free-will theologians. These debates were reflected in Kant’s efforts to establish the very possibility of freedom and in those of Hegel, Marx, and Nietzsche. Considered in this light, the longing for total revolution is a yearning not (...)
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  22. The tragedy of the goods and the pursuit of happiness: the question of the good and the goods.Michael Allen Gillespie - 2011 - In Ruth Weissbourd Grant (ed.), In search of goodness. London: University of Chicago Press.
     
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  23.  74
    Political Anti-Theology. [REVIEW]Michael Allen Gillespie & Lucas Perkins - 2010 - Critical Review: A Journal of Politics and Society 22 (1):65-84.
    In The Stillborn God, Mark Lilla argues that political theology invariably leads to apocalyptic politics, and that we can avoid this fate only by maintaining a “Great Separation” between politics and religion, such as the one that Hobbes initiated, but which was overturned by Rousseau and German liberal theology—leading to Nazism. We argue that Hobbes never established such a divide; political theology is far more diverse than Lilla suggests; and liberal German political theology was not a significant source of Nazism. (...)
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