Help me plan a module on angels and demons in medieval theology

I’m due to teach a new course in September, which sets out to use angelology and demonology as a way into medieval theology and philosophy. We don’t currently have any modules that focus specifically on the medieval period, though my students read a little of Augustine on the fall of the angels in their first year, and we touch on a few medieval thinkers in some of the other modules I teach.

Here’s the catalogue summary for the module:

Belief in angels and demons has come to seem eccentric and disconnected from real life, in talking about these spiritual beings, medieval theologians explored many of the issues which were, to them, of central concern. By studying the work of medieval angelologists and demonologists, we can come to understand crucial debates about the nature of reality, matter and time; what it means to be human; and how society should be organised. This module will explore key questions of medieval philosophy and theology through an examination of debates about angels and demons.

I’ll be planning the course over the summer; currently my key points of reference are Adam’s The Prince of This World; David Keck’s Angels and Angelology in the Middle Ages; Hoffman’s A Companion to Angels in Medieval Philosophy; Lenz and Iribarren’s Angels in Medieval Philosophical Inquiry; and Federici’s Caliban and the Witch. I think I’ll probably include Dionysius’ Celestial Hierarchy because it’s so foundational for 13th century thinkers, and I’m tempted to edge into the early modern period and look at angels in John Dee. I think I’m going to try for a mix of primary and secondary texts, so any suggestions for good translations would be much appreciated, as would any other ideas or suggestions about key – and undergraduate friendly – readings, scholarship, etc.

Updated Introduction to Political Philosophy Syllabus

I’m making some tweaks to my Introduction to Political Philosophy syllabus this year, so thought I’d post an updated handbook here. The two key changes are that I’m dropping Robert Nozick (who’s basically just Mill on steroids anyway) and replacing him with Carl Schmitt, whose discussion of politics as fundamentally concerned with the distinction between friends and enemies offers a more meaningful contrast with mainstream liberalism; and I’m getting rid of the free choice week I used to have in week 12 in order to introduce some anarchism via Errico Malatesta. I kept finding that I wanted to articulate something like the anarchist emphasis on our mutual dependency and the centrality of mutual aid to human survival as a contrast with the more individualist and sovereign visions of the human person that we were reading in Locke and Mill, and Malatesta’s Anarchy does a good job of articulating that in terms that make sense in the context of the tradition as I’ve constructed it here. So I’m hoping these switches will make for a slightly more rounded sense of the different alternatives at play within modern Western political philosophy. As ever, if you’d like to see any of my teaching materials, I’m very happy to share them – drop me a line on marika.rose@gmail.com

You can see from the weekly overview the way I’ve structured the module. The class has one two-hour teaching session per week, so I use the second half of one class to introduce a key concept and the thinker whose discussion of the concept we’re going to be reading; then the students go away and do the reading; then the first half of the next class we spend discussing the set text via a mixture of general questions and detailed analysis of extracts from the text. The module as a whole is still pretty indebted to Robin James’ Social and Political Philosophy syllabus.

The full module handbook is as follows:

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Miraculous & Extremely Fragile: A Theology of Failure Book Event response

In my book, I argue that for Žižek there is a difference between love according to desire, which is ‘to believe in a false vision of purity and perfection’, suppressing and disavowing the inconsistencies and imperfections of the one beloved; and love according to drive which confronts ‘imperfection and incompleteness in all of their grotesque materiality’ (139). I am so grateful for the close attention that the respondents to my book have paid to what I have written; for the probing questions which push at the incompleteness and inconsistencies what I have written. But, as I also write, ‘real love may resemble cruelty’; reading these responses has opened new questions for me and reopened questions I thought I had settled; has had me teetering on the edge of exhilaration and despair; has me sat, now, trying to do justice to the careful attention which has been given to me.

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Materialist enchantments

I was recently asked to respond to Paul Cloke, Christopher Baker, Callum Sutherland and Andrew Williams’ really interesting new book, Geographies of Postsecularity: Re-Envisaging Politics, Subjectivity and Ethics as part of the launch event for the book. Here is the text of my response, which explores narratives of (dis-)enchantment and questions about social reproduction in relation to Christianity and political activism.

I wanted to pick up on theme of enchantment in the book because it’s where the authors engage my work, partly because I’m not sure that we’re actually talking about the same thing, and partly because I’ve been developing my thinking on what we’re actually talking about when we talk about disenchantment in ways that might be productive for ongoing conversations about the books’ arguments.

The idea of disenchantment emerges as a narrative which suggests that some sense of the world as spiritual is lost with the advent of modernity, that our connection to one another is damaged and that what we need, then, is a restoration of that sense of magic and wonder. The book advocates re-enchantment as one of the characteristics of the ethics of postsecularity that the authors want to advocate for, and suggest that religion can help us restore ‘a sense of mystery and wonder … a greater acknowledgement of the possibility of the sacred, and a dissatisfaction with neoliberalised secularity’.

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