The Prayers and Tears of Jacques Derrida: Religion without Religion (Indiana Series in the Philosophy of Religion)
John D. Caputo
"Caputo’s publication is riveting.... a novel success of stylistic brio and impeccable scholarship, it breaks new floor in creating a robust case for treating Derrida as homo religiosis.... There should be no mistaking the significance of Caputo's work." ―Edith Wyschogrod
"No one attracted to Derrida, in Caputo, or within the greater query of postmodernism and faith can have the funds for to disregard this pathbreaking examine. Taking complete good thing about the latest and least mentioned writings of Derrida, it deals a cautious and complete account of the spiritual size of Derrida’s thought." ―Merold Westphal
As the most barren, desertlike atheologization of the concrete messianisms, with no ties (ligare) to the determinable faiths, as their most extreme abstraction, this religion returns, again and again, as postmodern faith and hope, as postmodern reason and universality, the heart of a justice and a democracy to come in a heartless international.
Other. So the other is "absolutely other" only if the other is the same (ED, 187/WD, 127). Otherwise the other will be less transcendent, not more, an animal or a thing, for example, the tout autre will make no sense, and "no ethics would be possible'' (ED, 202/WD, 138). If we have not adequately prepared ourselves in advance for the shock of alterity, the alter, instead of shocking us, will just pass us by without a ripple.
Expectation, which thereby depends upon anticipatory expectations and pregiven horizons that had been set too low or within too narrow a tolerance. 24 The impossible is opposed to something Page 23 that is impossible, simpliciter, the nonsense of something absolutely absolute or some absolutely plenitudinous and positive infinity that is infinitely other, which is.
Are nourished. The quasitheses of translatability, substitutability, undecidability, open up the space in which faith fights its good fight and tries to save its good name. The Number of Faith But over and beyond opening up a certain space for faith, for the determinable faiths, while saving them from their worst, most dogmatic side, deconstruction is itself a.
The promise not the present. The Bible does not think of time in terms of the enduring permanence of ousia but in terms of fidelity to the promise of something that is to come, even something a little impossible. What lies behind the "come" and the "apocalyptic tone" —John's or Jacques's—is another, more Jewish "messianic" time where time is focused on the àvenir. The axioms of ousiological time, of the more familiar Grecophilosophical time, on the other hand, are all variously organized.