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At the same time, Vattimo was working increasingly closely with Pareyson.Throughout this period Vattimo was also involved in activism, including protests against South African apartheid.He studied in Turin, Italy with Luigi Pareyson, and in Heidelberg under Hans-Georg Gadamer.
Caputo is a hybrid philosopher/theologian intent on producing impure thoughts, thoughts which circulate between philosophy and theology, short-circuits which deny fixed and rigorous boundaries between philosophy and theology.
Caputo treats "sacred" texts as a poetics of the human condition, or as a "theo-poetics," a poetics of the event harbored in the name of God.
Vattimo has stated that he stopped being a Catholic when, after having gone to study in Germany, he ‘no longer read the Italian newspapers’ (Vattimo and Paterlini, 2009: 27).
By this remark, he sought to imply that Catholicism and Italian culture were closely linked at the time.
By the latter Vattimo refers to the social and political pluralism and the absence of metaphysical foundations that he believes characterise late modernity, a term Vattimo uses to refer to advanced societies in their present state to show their connection to modernity; the term ‘postmodern’ implies more discontinuity than Vattimo would like.
Vattimo thinks that in developed societies there is a ‘plurality of interpretations’ because through the media and ever-increasing movement of peoples it is no longer possible to believe in one dominant way of seeing the world.
He has also become prominent outside of philosophical circles through his political activism in supporting gay rights and from his position as a Member of the European Parliament.
His ideas have had a wide-ranging influence across disciplines such as feminism, theology, sexuality studies, and globalisation.
His past books have attempted to persuade us that hermeneutics goes all the way down ( Professor Caputo specializes in continental philosophy of religion, working on approaches to religion and theology in the light of contemporary phenomenology, hermeneutics and deconstruction, and also the presence in continental philosophy of radical religious and theological motifs.
He has special interests in the "religion without religion" of Jacques Derrida; the "theological turn" taken in recent French phenomenology (Jean-Luc Marion and others); the critique of onto-theology; the question of post-modernism as "post-secularism;" the dialogue of contemporary philosophy with St.