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Catherine Albanese, ‘Refusing the Wild Pomegranate Seed: America, Religious History, and the Life of the Academy’,Journal of the American Academy of Religion, LXIII/2 (Summer, 1995): 205–229.
To this structure of temporality and its form of historical consciousness would correspond the distinctively modern self-consciousness which, lacking any cosmic or ontological ground, is a consciousness of death as irreversible. In light of Altizer's significant departure from Hegel concerning this distinction between the eternal circle of time and the radical irreversibility of temporarility and death, one might wonder why he does not explicitly engage the major twentieth-century philosopher who brought the very same question to the center of his own engagement with Hegel, and in a manner deeply similar to that of Altizer—namely, Martin Heidegger.
For Altizer's position on this, see ‘The Challenge of Nihilism’ in the special issue of JAAR dedicated to ‘{jtSettled Issues and Neglected Questions in the Study of Religion},’ {vnLXII}/{sn4} (Winter, {dy1994}): 1013–1022.
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The Genesis of God: A Theological Genealogy. By Thomas J.J. Altizer. Louisville: Westminster/John Knox Press, 1993. pp.200.
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Carlson, T.A. A review essay on historical consciousness and ‘The genesis of God’ according to Thomas Altizer. SOPHIA 38, 99–105 (1999). https://doi.org/10.1007/BF02806415
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DOI: https://doi.org/10.1007/BF02806415