Is there such a thing as “a/the greater good”? Could it be conceived in radically ecological terms? By critically drawing on skeptical insights presented by Slavoj Žižek and Hans Sluga, the article articulates what I am calling “a/the greater ecological good” as an end and as the ethico-political means to this end. I begin by describing this good as an aim: the survival-flourishing of earthly entities and environs. Its contours and limits are outlined, and various Žižekian objections are addressed. Next, (...) the ethical and political means for this good’s realization are delineated. We are summoned to allow things to survive-thrive. But the existing order excessively disallows things from surviving-flourishing, so we are compelled to struggle against it and foster a society of letting-be. The article concludes by proffering an outline of a possible strategy for this political struggle. It would involve the collaborative conception of a blueprint of this envisioned society; popularizing and building mass solidarity around the blueprint; and leveraging this solidarity to, ideally, peacefully implement the blueprint; otherwise, ethico-political violence may be required in order to realize this greater ecological good. (shrink)

What does it mean to be a truly philosophical philosopher of religion today? The paper proposes that the thinker of faith should pursue the following passions: a passion for wonder and epistemic openness; the desire for a rationality that exceeds narrow-minded hyper-rationalism; an ecological pathos i.e. loving the earth; a passion for self-development; and thinking and participating in ethical political-economic transformation, a revolutionary passion. And so, today's truly philosophical philosopher of religion would pursue a cognitively rigorous, engaged, and experientially adventurous (...) venture in thinking. (shrink)

What does it mean to be a truly philosophical philosopher of religion today? The paper proposes that the thinker of faith should pursue the following passions: a passion for wonder and epistemic openness; the desire for a rationality that exceeds narrow-minded hyper-rationalism; an ecological pathos i.e. loving the earth; a passion for self-development; and thinking and participating in ethical political-economic transformation, a revolutionary passion. And so, today's truly philosophical philosopher of religion would pursue a cognitively rigorous, engaged, and experientially adventurous (...) venture in thinking. (shrink)