Cosmoipolitan Justice by Jonathan Bowman

Author:Jonathan Bowman
Language: eng
Format: epub
Publisher: Springer International Publishing, Cham

As for Adorno’s appeal to read a post-metaphysical epistemology as a script, such an analogy can inform Jaspers’ concept of Biblical religion as a post-metaphysical construal of hope rooted in the pragmatic experience of particular groups. What Adorno adds to the communicative dimensions of cosmoipolitan justice would be the species-ethical appeal to hope and wishing insofar as he sees this as the ultimate motivational factor behind our affective drives for thought leading into pragmatic discourse. For Adorno, along with Jaspers’ existentialism, the danger of conferring one’s hope upon Christ as Messiah would also entail a concomitant lapse in personal responsibility and a vain hope for establishing a communicative relationship with a transcendent divine that could only be met by a fellow member of the species. Moreover, in putting too much stock into what can be given proof by our deductive reasoning, one’s confidence in Christian metaphysics as delivering truth could easily lapse into a coercive justification for force against those that do not submit to the rational force of communicating such arguments. On this note, Jaspers goes as far as to say acknowledging Christ as ‘God incarnate’ postulates an irreconcilable tension between the infinite and finite whose possible mediation fully escapes his comprehension and thereby falls beyond the threshold of what one can reasonably hope to communicate.

As far as Jaspers’ characterization of biblical religion is concerned, in disavowing the divinity of Christ he nonetheless interprets what Christians characterizes as the four gospels of the New Testament as composing a unified script of continuity with the Hebrew Bible. He thus views the writers of the four gospels as Jews in conversation with the tradition of Biblical religion in their incorporation of the intense drama of the world-historical changes brought about by the expansion of the Roman Empire. As for Jesus , Jaspers views Christ as a Hebrew teacher possessing supreme communicative skills in rendering the tenets of Biblical religion to diverse audience in manners fully consistent with the general moral-ethical teachings of Hebrew origin. While Jaspers includes Christ among a short book on the great communicative personalities of world history that also includes Socrates, Confucius, and Buddha (Jaspers 1957b)—and Jaspers was raised with a Protestant background—he finds in the teachings of Christ the full culmination of the axial breakthrough initiated by the Hebrew prophets contemporaneous with the Greek, Athenian, Chinese, and Indian steps into the universal prospect of boundless communication.

As for the political backdrop, we should recall that one of Jaspers’ stated goals in defending the axial age thesis was to de-center world-history away from a Christocentric and Eurocentric focus. Jaspers disaggregates the various strands of relatively simultaneous cultural forms of the universalization of our communicative capacities in a manner that could not be construed in a Hegelian step-wise progression of Spirit. Although competing accounts differ over whether Jaspers did or did not derive his original use of the term axial age from Hegel on world history, Jaspers sought to defend a truly world philosophy that displaced Christ as central. Relegating

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