Introduction: Derrida and the New Materialism
1. See Michael Naas, Miracle and Machine: Jacques Derrida and the Two Sources of Religion, Science, and the Media (New York: Fordham University Press, 2012). Naas interprets Derrida’s entire philosophy through an extensive reading of Derrida’s most explicit engagement with religion, the essay “Faith and Knowledge: The Two Sources of Religion at the Limits of Reason Alone.” The “miracle” applies to a form of exceptional and singular ethical responsibility that animates life and supplies it with dignity, while the “machine” indicates the inescapable technical repetition of life that exposes and delivers it to death. There is no miracle without a machine, and yet the machine cannot foreclose the “miracle” of responsibility, of being capable of responding to an other. Derrida suggests in much of his later work that not only humans are capable of responding; animals can as well.
2. See Arthur Bradley, Originary Technicity: The Theory of Technology from Marx to Derrida (New York: Palgrave Macmillan, 2011).
3. In addition to specific works by these authors, see the volumes New Materialisms: Ontology, Agency, Politics, ed. Diana Coole and Samantha Frost (Durham: Duke University Press, 2010); and Rick Dolphijn and Iris van der Tuin, New Materialism: Interviews & Cartographies (Michigan: Open Humanities Press, 2012). A great resource on Malabou, which treats her work from a materialist perspective, is Plastic Materialities: Politics, Legality, and Metamorphosis in the Work of Catherine Malabou, ed. Brenna Bhandar and Jonathan Goldberg-Hiller (Durham: Duke University Press, 2015).
4. Jacques Derrida, Writing and Difference, trans. Alan Bass (Chicago: University of Chicago Press, 1978), 151.
5. See Clayton Crockett and Jeffrey W. Robbins, Religion, Politics, and the Earth: The New Materialism (New York: Palgrave Macmillan, 2012).
6. “Interview with Rosi Braidotti,” in Dolphijn and van der Tuin, New Materialism, 21.
7. Vicki Kirby, Quantum Anthropologies: Life at Large (Durham: Duke University Press, 2011), 8.
8. Ibid., 133.
9. Michael Barnes Norton, “Matter and Machine in Derrida’s Account of Religion,” Sophia, DOI 10.1007/s11841-014-0452-y, December 2014.
10. John D. Caputo, The Insistence of God: A Theology of Perhaps (Bloomington: Indiana University Press, 2013), 170.
11. Karen Bray, “Becoming Feces: New Materialism and the Deep Solidarity in Feeling Like Shit,” in Religious Experience and New Materialism: Movement Matters, ed. Joerg Rieger and Edward Waggoner (New York: Palgrave Macmillan, 2015), 128–29.
12. Ilya Prigogine and Isabelle Stengers, Order Out of Chaos: Man’s New Dialogue With Nature (New York: Bantam Books, 1984), 143.
13. Derrida, Writing and Difference, 25.
14. Ibid., 27.
15. Carl A. Raschke, Force of God: Political Theology and the Crisis of Liberal Democracy (New York: Columbia University Press, 2015), 36.
1. Reading Derrida Reading Religion
1. See Benoît Peeters, Derrida: A Biography, trans. Andrew Brown (Cambridge: Polity Press, 2013), 503.
2. For other readings of Derrida’s engagements with religion, see Michael Naas, Miracle and Machine: Jacques Derrida and the Two Sources of Religion, Science, and the Media (New York: Fordham University Press, 2012); Steven Shakespeare, Derrida and Theology (London: Continuum, 2009); Kevin Hart, The Trespass of the Sign: Deconstruction, Theology and Philosophy (Cambridge: Cambridge University Press, 1989); Derrida and Religion: Other Testaments, ed. Yvonne Sherwood and Kevin Hart (London: Routledge, 2005); and Hent de Vries, Philosophy and the Turn to Religion (Baltimore: Johns Hopkins University Press, 1999).
3. Edward Baring, The Young Derrida and French Philosophy, 1945–1968 (Cambridge: Cambridge University Press, 2011), 5.
4. On the growing awareness of the significance of Althusser’s early Catholicism on his later philosophy, see Roland Boer, “Althusser’s Catholic Marxism,” Rethinking Marxism: A Journal of Economics, Culture, and Society, Vol. 19, No. 4, 2007, 469–86.
5. See ibid., Chapter 3, 82–112.
6. On Derrida’s relation to Judaism, see Judeities: Questions for Jacques Derrida, trans. Bettina Bergo and Michael B. Smith (New York: Fordham University Press, 2007).
7. See Gayatri Chakravorty Spivak, A Critique of Postcolonial Reason: Toward a History of Our Vanishing Present (Cambridge: Harvard University Press, 1999), 425.
8. Steven Shakespeare, Derrida and Theology, 197.
9. Carl A. Raschke, Force of God: Political Theology and the Crisis of Liberal Democracy (New York: Columbia University Press, 2015), 16–17.
10. Jacques Derrida, Edmund Husserl’s Origin of Geometry: An Introduction, trans. John P. Leavey, Jr. (Lincoln: University of Nebraska Press, 1989), 148 (emphases in original).
11. Jacques Derrida, Of Grammatology, trans. Gayatri Chakravorty Spivak (Baltimore: Johns Hopkins University Press, 1976), 11.
12. Ibid., 22–23 (emphasis in original).
13. Ibid., 23.
14. Edward Baring points out that in his early work on Husserl, including his introduction to Husserl’s Origin of Geometry, Derrida uses the term “difference” but has not yet fully distinguished it from Heidegger’s ontico-ontological difference. See Baring, The Young Derrida, 191.
15. Jacques Derrida, Margins of Philosophy, trans. Alan Bass (Chicago: University of Chicago Press, 1982), 8.
16. Jacques Derrida, Writing and Difference, trans. Alan Bass (Chicago: University of Chicago Press, 1978), 278.
17. Ibid., 289.
18. See John D. Caputo, The Insistence of God: A Theology of Perhaps (Bloomington: Indiana University Press, 2013).
19. Derrida, Writing and Difference, 83.
20. Ibid.
21. Ibid., 96 (emphasis in original).
22. Ibid., 116.
23. Ibid., 131.
24. Jacques Derrida, “How to Avoid Speaking: Denials,” in Derrida and Negative Theology, ed. Harold Coward and Toby Foshay (Albany, SUNY Press, 1992), 103.
25. See ibid., 110.
26. More recently, we can see a recurrence of the Nazism that attends to any consideration of the significance of Heidegger’s thought in the publication of the “Black Notebooks” from 1931 to 1941, with their sometimes direct expressions of antisemitism. See Martin Heidegger, Ponderings II–VI: Black Notebooks 1931–38, trans. Richard Rojcewicz (Bloomington: Indiana University Press, 2016).
27. Jacques Derrida, “Force of Law: The Mystical Foundation of Authority,” in Acts of Religion, ed. Gil Anidjar (New York: Routledge, 2002), 243 (emphasis in original).
28. Ibid. (emphasis in original).
29. Walter Benjamin, “Critique of Violence,” in Selected Writings, Volume I, 1913–1926, ed. Marcus Bullock and Michael W. Jennings (Cambridge: Harvard University Press, 1996), 252.
30. Jacques Derrida, The Gift of Death, trans. David Wills (Chicago: University of Chicago Press, 1995), 68.
31. Ibid., 82.
32. Ibid., 84.
33. Ibid.
34. Jacques Derrida, Specters of Marx: The State of the Debt, the Work of Mourning, and the New International, trans. Peggy Kamuf (London: Routledge, 2004), 65.
35. Ibid.
36. Jacques Derrida, “Faith and Knowledge: The Two Sources of Religion at the Limits of Reason Alone,” trans. Samuel Weber, in Religion, ed. Jacques Derrida and Gianni Vattimo (Stanford: Stanford University Press, 1998), 33 (emphasis in original).
37. Ibid., 44.
38. Ibid., 51.
39. Ibid.
40. Ibid., 63.
41. Naas, Miracle and Machine, 94.
42. Ibid., 95.
2. Surviving Christianity
1. Jacques Derrida, The Post-Card: From Socrates to Freud and Beyond, trans. Alan Bass (Chicago: University of Chicago Press, 1987), 394 (emphasis in original).
2. Gayatri Chakravorty Spivak, A Critique of Postcolonial Reason: Toward a History of the Vanishing Present (Cambridge: Harvard University Press, 1999), 425.
3. Jacques Derrida, “Faith and Knowledge: The Two Sources of ‘Religion’ at the Limits of Reason Alone,” in Religion, ed. Jacques Derrida and Gianni Vattimo (Stanford: Stanford University Press, 1998), 5. See also Michael Naas’s discussion of this important text in Miracle and Machine: Jacques Derrida and the Two Sources of Religion, Science, and the Media (New York: Fordham University Press, 2012).
4. See Jacques Derrida, Spurs: Nietzsche’s Styles, trans. Barbara Harlow (Chicago: University of Chicago Press, 1981).
5. Derrida, “Faith and Knowledge, 5, 33 (emphasis in original).
6. Ibid., 5.
7. Jean-Luc Nancy, Dis-Enclosure: The Deconstruction of Christianity, trans. Bettina Bergo, Gabriel Malenfant, and Michael B. Smith (New York: Fordham University Press, 2008), 142.
8. Ibid., 143.
9. Ibid.
10. Ibid.
11. Ibid., 148.
12. Ibid., 149
13. See Réné Girard, Violence and the Sacred, trans. Patrick Gregory (Baltimore: Johns Hopkins University Press, 1979), and Things Hidden Since the Foundation of the World, trans. Stephen Bann and Michael Metteer (London: Continuum, 2003).
14. Ibid., 140 (emphasis in original).
15. Ibid.
16. Jacques Derrida, On Touching—Jean-Luc Nancy, trans. Christine Irizarry (Stanford: Stanford University Press, 2005), 54.
17. Ibid., 60.
18. Ibid.
19. Ibid., 220.
20. Ibid., 257.
21. Ibid., 257–58.
22. Ibid., 261 (emphasis in original).
23. Ibid.
24. Ibid., 262.
25. Jacques Lacan, The Triumph of Religion, Preceded by Discourse to Catholics, trans. Bruce Fink (Cambridge, UK: Polity Press, 2013), 63.
26. Walter Benjamin, “Capitalism as Religion,” in Walter Benjamin: Selected Writings, Volume 1, 1913–1926, ed. Marcus Bullock and Michael W. Jennings (Cambridge: Harvard University Press, 1996), 290.
27. Naas, Miracle and Machine, 95.
28. John D. Caputo, The Prayers and Tears of Jacques Derrida: Religion Without Religion (Bloomington: Indiana University Press, 1997), 62.
29. Ibid., 222.
30. Ibid., 289.
31. See John D. Caputo, The Weakness of God: A Theology of the Event (Bloomington: Indiana University Press, 2006), as well as The Insistence of God: A Theology of Perhaps (Bloomington: Indiana University Press, 2013).
32. Jacques Derrida, “Above All No Journalists!” trans. Samuel Weber, in Religion and Media, ed. Hent de Vries and Samuel Weber (Stanford: Stanford University Press, 2001), 69. Quoted in Naas, Miracle and Machine, 95–96.
33. Martin Hägglund, Radical Atheism: Derrida and the Time of Life (Stanford: Stanford University Press, 2008), 121.
34. Ibid., 34.
35. Ibid., 121 (emphasis in original).
36. Ibid.
37. Ibid.
38. Ibid., 127.
39. Ibid.
40. See the exchange between Caputo (“The Return of Anti-Religion: From Radical Atheism to Radical Theology”) and Hägglund (“The Radical Evil of Deconstruction: A Reply to John Caputo”) in the Journal for Cultural and Religious Theory, Vol. 11. No. 2, 2011, http://www.jcrt.org/archives/11.2/index.shtml. See also Daniel M. Finer’s critique of Hägglund’s valorization of survival as a form of narcissism in the same issue: “Radical Narcissism and the Freedom to Choose Otherwise: A Critique of Hägglund’s Derrida.”
41. Jacques Derrida, “What Is a ‘Relevant’ Translation?” trans. Lawrence Venuti, Critical Inquiry 27, no. 2, Winter 2001), 174–200, quote 174.
42. Ibid., 184.
43. Ibid.
44. Ibid., 186.
45. Ibid., 191.
46. Ibid., 194.
47. Ibid., 197.
48. Ibid. (emphasis in original).
49. Ibid.
50. Ibid., 198.
51. Ibid., 199.
52. Ibid.
53. Ibid.
54. Ibid.
55. Gil Anidjar, Blood: A Critique of Christianity (New York: Columbia University Press, 2014), 17.
56. Ibid., 85.
57. Ibid.
58. Ibid., 38.
59. Ibid., 133.
60. Ibid., 134.
61. Ibid., 41.
62. See J. Kameron Carter, Race: A Theological Account (Oxford: Oxford University Press, 2008).
63. Anidjar, Blood, 49, 45.
64. Ibid., 63.
65. Nelson Maldonado-Torres, “Religion, Conquest, and Race in the Foundations of the Modern/Colonial World,” Journal of the American Academy of Religion 82, no. 3 (September 2014),636–65, quote 646.
66. Ibid., 151.
67. Ibid., 152.
68. Ibid., 153.
69. Derrida, “Faith and Knowledge,” 66 (emphasis in original).
70. Derrida wrote his final words on an envelope for his son to read at his graveside in October 2004, concluding with the sentence: “I love you and am smiling at you from wherever I am.” See Naas, Miracle and Machine, 269.
3. Political Theology Without Sovereignty
1. Michael Naas, Miracle and Machines: Jacques Derrida and the Two Sources of Religion, Science, and the Media (New York: Fordham University Press, 2012), 97.
2. Ibid., 118.
3. See Arthur Bradley, Originary Technicity: The Theory of Technology from Marx to Derrida (Hampshire, UK: Palgrave Macmillan, 2011).
4. Jacques Derrida, “Faith and Knowledge: The Two Sources of ‘Religion’ at the Limits of Reason Alone,” in Religion, ed. Jacques Derrida and Gianni Vattimo (Stanford: Stanford University Press, 1996), 50.
5. Steven Shakespeare, “The Persistence of the Trace: Interrogating the Gods of Speculative Realism,” in The Future of Continental Philosophy of Religion, ed. Clayton Crockett, B. Keith Putt, and Jeffrey W. Robbins (Bloomington: Indiana University Press, 2014), 85–86.
6. Ibid., 51.
7. Naas, Miracle and Machine, 275.
8. Ibid., 191.
9. For an update of Schmitt, with an application of his theology to the American context with its political imaginary of sacrifice, see Paul W. Kahn, Political Theology: Four New Chapters on the Concept of Sovereignty (New York: Columbia University Press, 2011).
10. Roberto Esposito, Two: The Machine of Political Theology and the Place of Thought, trans. Zakiya Hanafi (New York: Fordham University Press, 2015), 3.
11. Ibid., 21.
12. Ibid., 20.
13. See Jacques Derrida, Dissemination, trans. Barbara Johnson (Chicago: University of Chicago Press, 1983).
14. Derrida, “Faith and Knowledge,” 51.
15. Ibid.
16. Geoffrey Bennington, No Half No End: Militantly Melancholic Essays in Memory of Jacques Derrida (Edinburgh: Edinburgh University Press, 2010), 31.
17. Carl Schmitt, Political Theology: Four Chapters on the Concept of Sovereignty, trans. George Schwab (Chicago: University of Chicago Press, 2005), 36.
18. Ibid., 65.
19. Ibid., 5.
20. Ibid., 65.
21. See Carl Schmitt, The Concept of the Political, trans. George Schwab (Chicago: University of Chicago Press, 1996), 26: “The specific political distinction to which political actions and motives can be reduced is that between friend and enemy.”
22. Jacques Derrida, The Politics of Friendship, trans. George Collins (New York: Verso, 1997), 84, 243.
23. Ibid., 68 (emphasis in original).
24. Ibid.
25. Ibid., 69.
26. Ibid.
27. Saitya Brata Das, The Wounded World: Essays on Ethics and Politics (Delhi: Aakar Books, 2013), 14.
28. Jacques Derrida, Specters of Marx: The State of the Debt, The Work of Mourning, and the New International, trans. Peggy Kamuf (New York: Routledge, 1994), 167.
29. Jacques Derrida, The Beast and the Sovereign, Volume I, trans. Geoffrey Bennington (Chicago: University of Chicago Press, 2009), 75.
30. Ibid., 76–77.
31. Ibid., 282.
32. Schmitt, Political Theology, 62.
33. See Alain Badiou, Metapolitics, trans. Jason Barker (New York: Verso, 2005), 20.
34. Jacques Derrida, Rogues: Two Essays on Reason, trans. Pascale-Anne Brault and Michael Naas (Stanford: Stanford University Press), 13.
35. Ibid., 16.
36. See ibid., 18.
37. Ibid., 82.
38. Ibid., 110.
39. Ibid., 77. See my suggestion that this god could be viewed less in terms of Judeo-Christian divinity than as an African or Caribbean orisa or lwa, in “Vodou Economics: Haiti and the Future of Democracy,” in Deleuze Beyond Badiou: Ontology, Multiplicity and Event (New York: Columbia University Press), 185–94.
40. Ibid., 114.
41. In Rogues, Derrida distinguishes “a god” from both “the One God” and “gods” in his reflections on Heidegger (110). In Deleuze Beyond Badiou, I ask, “What if democracy involves serving the lwa, becoming the horse to assist in serving the people?” (193).
42. Jeffrey W. Robbins, Radical Democracy and Political Theology (New York: Columbia University Press, 2011), 113.
43. Antonio Negri, Spinoza for Our Time: Politics and Postmodernity, trans. William McCuaig (New York: Columbia University Press, 2013), 32.
44. See Paul Kahn, Political Theology: Four New Chapters on the Concept of Sovereignty (New York: Columbia University Press, 2011). Kahn updates Schmitt and applies his work to the United States. Kahn’s understanding of political theology is based ultimately on the idea of sacrifice, but here sacrifice reinforces rather than dismantles sovereignty.
45. Jacques Derrida, “Taking a Stand for Algeria,” trans. Boris Belay, in Acts of Religion, ed. Gil Anidjar (London: Routledge, 2002), 301–8, quote 306.
46. John D. Caputo, The Weakness of God: A Theology of the Event (Bloomington: Indiana University Press, 2006), 39.
47. John D. Caputo, The Insistence of God: A Theology of Perhaps (Bloomington: Indiana University Press, 2013), 4.
48. Partha Chatterjee, The Black Hole of Empire: History of a Global Practice of Power (Princeton: Princeton University Press, 2012), 336. See also Arvind-Pal S. Mandair’s decolonization of postsecular philosophy in Religion and the Specter of the West: Sikhism, India, Postcoloniality, and the Politics of Translation (New York: Columbia University Press, 2009). Mandair attends to the postcolonial elements of Derrida’s theory, showing how religion works along with colonial power to construct “globalatinization,” at the heart of which lies a “structure or belief that Mandair calls “the global fiduciary” (420).
49. Chatterjee, The Black Hole of Empire, 343–44.
50. Achille Mbembe, On the Postcolony (Berkeley: University of California Press, 2001), 78.
51. Ibid., 79.
52. Chatterjee, The Black Hole of Empire, 344.
53. See Thomas Picketty, Capital in the Twenty-First Century, trans. Arthur Goldhammer (Cambridge: Harvard University Press, 2014).
54. Michael T. Klare, The Race for What’s Left: The Global Scramble for the World’s Last Resources (New York: Metropolitan Books, 2012), 18.
55. Derrida, The Beast and the Sovereign, Volume 1, 17.
56. Jacques Derrida, The Beast and the Sovereign Volume II, trans. Geoffrey Bennington (Chicago: University of Chicago Press, 2011), 104. See also Michael Naas, The End of the World and Other Teachable Moments: Derrida’s Final Seminar (New York: Fordham University Press, 2015).
57. Ibid., 105, 255.
58. Ibid., 256.
59. Ibid., 263.
60. Ibid., 264.
61. Ibid., 266.
62. Ibid., 9.
63. Ibid., 279.
64. Ibid., 288.
65. Ibid., 290.
4. Interrupting Heidegger with a Ram: Derrida’s Reading of Celan
1. See the discussion by Pierre Joris, “Celan/Heidegger: Translation at the Mountain of Death,” 1988, http://wings.buffalo.edu/epc/authors/joris/todtnauberg.html.
2. Paul Celan, “Todtnauberg,” in Poems of Paul Celan, trans. Michael Hamburger (New York: Persea Books, 2002), 281.
3. Ibid.
4. Ibid.
5. Han-Georg Gadamer, Philosophical Apprenticeships, trans. Robert R. Sullivan (Cambridge: MIT Press, 1985), 55.
6. Ibid.
7. We should be careful not to over-emphasize the singularity of this encounter because Celan and Heidegger had a number of other interactions and exchanged letters, and it is clear that Heidegger’s philosophy was important to Celan. See James K. Lyon, Martin Heidegger and Paul Celan: An Unresolved Conversation 1951–1970 (Baltimore: Johns Hopkins University Press, 2006). At the same time, Celan’s poem “Todtnauberg” is a deeply ambivalent expression of his engagement with Heidegger, and he was repelled by Heidegger’s political activities as much as he was fascinated by Heidegger’s thought. I think that Derrida felt much the same way about Heidegger, and he identified with Celan’s powerful attraction/repulsion.
8. The English translation is published in Jacques Derrida, Sovereignties in Question: The Poetics of Paul Celan, ed. Thomas Dutoit and Outi Pasanen (New York: Fordham University Press, 2005), 135–63.
9. See Dialogue and Deconstruction: The Gadamer-Derrida Encounter, ed. Diane P. Michelfelder and Richard E. Palmer (New York: SUNY Press, 1989), especially Part I.
10. Jacques Derrida, “Language Is Never Owned: An Interview,” in Sovereignties in Question, 98.
11. Ibid.
12. Ibid., 99.
13. Jacques Derrida, “Shibboleth: For Paul Celan,” in Sovereignties in Question, 23.
14. Ibid., 25.
15. Ibid., 59.
16. See The Poetry of Paul Celan, 339.
17. Derrida, “Shibboleth,” 23.
18. See Jacques Derrida, “Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas,” in Writing and Difference, trans. Alan Bass (Chicago: University of Chicago Press, 1978), 79–153.
19. Derrida, Sovereignties in Question, 140 (emphasis in original).
20. Ibid.
21. Ibid. Derrida also gives the original German: “Die Welt ist fort, ich muß dich tragen.”
22. Hans-Georg Gadamer, Gadamer on Celan: “Who Am I and Who Are You?” and Other Essays, ed. Richard Heinemann and Bruce Krajewski (Albany: SUNY Press, 1997), 150.
23. Quoted in Derrida, Sovereignties in Question, 144. See also Gadamer on Celan, 95–96.
24. Derrida, Sovereignties in Question, 145.
25. Ibid., 147.
26. Ibid., 149.
27. Derrida, Sovereignties in Question, 153.
28. Ibid.
29. Ibid., 155.
30. Ibid.
31. Ibid., 157.
32. Ibid.
33. Ibid.
34. Xu Shen, Shuo wen jie zi, quoted in Li Zehou, The Chinese Aesthetic Tradition, trans. Maija Bell Samei (Manoa: University of Hawai’i Press, 2009), 1.
35. Li Zehou, The Chinese Aesthetic Tradition, 2.
36. I owe this specific formulation, as well as many conversations about Kierkegaard, Derrida, Lacan, Celan the aqedah, and especially the ram, to Timothy Snediker.
37. Derrida, Sovereignties in Question, 158.
38. Ibid. (emphasis in original).
39. Ibid., 159.
40. Martin Heidegger, The Fundamental Concepts of Metaphysics: World, Finitude, Solitude, trans. William McNeil and Nicholas Walker (Bloomington: Indiana University Press, 2001), 176–77.
41. An anecdote related by a colleague concerns Celan’s visit to Germany in 1952 for a meeting of the poetry organization Gruppe 47 where a commotion broke out because a woman in a car had run over a dog. Celan remarked: “See how they carry on—about a dog.” Quoted in Jerry Glenn, Paul Celan (New York: Twayne Publishers, 1973), 24. Celan was juxtaposing this concern for a dog with the lack of concern most Germans showed for Jews during the Nazi era.
42. Heidegger, The Fundamental Concepts of Metaphysics, 255.
43. Ibid.
44. Jacques Derrida, The Animal That I Therefore Am, trans. David Wills (New York: Fordham University Press, 2008), 142.
45. Heidegger, The Fundamental Concepts of Metaphysics, 154.
46. Derrida, The Animal That I Therefore Am, 155.
47. Heidegger, The Fundamental Concepts of Metaphysics, 196.
48. Derrida, Sovereignties in Question, 163.
49. Ibid.
50. Michael Naas, Miracle and Machine: Jacques Derrida and the Two Sources of Religion, Science, and the Media (New York: Fordham University Press, 2012), 95. One of the things that makes Naas’s book so provocative is that he reads Derrida’s essay “Faith and Knowledge” along with a novel by Don DeLillo, Underworld. Although I am unable to undertake it here, an interesting project that would be somewhat analogous would be to read Celan’s speech on “The Meridian” along with Cormac McCarthy’s novel Blood Meridian: The Evening Redness in the West.
51. Emmanuel Levinas, “Paul Celan: From Being to the Other,” in Proper Names, trans. Michael B. Smith (Stanford: Stanford University Press, 1996), 46 (emphasis in original).
52. Ibid., 45 (emphasis in original).
53. The Poetry of Paul Celan, 211.
54. Jacques Derrida, The Beast and the Sovereign, Volume II, trans. Geoffrey Bennington (Chicago: University of Chicago Press, 2011), 9, 266.
55. Jacques Lacan, On the Names-of-the-Father, trans. Bruce Fink (Cambridge: Polity Press, 2013), 86.
56. Jacques Lacan, Anxiety: The Seminar of Jacques Lacan Book X, ed. Jacques-Alain Miller, trans. A. R. Price (Cambridge: Polity Press, 2014), 245.
57. Ibid., 307.
58. Lacan, On the Names-of-the-Father, 80.
59. Ibid., 87.
60. There is an interesting resemblance between the image of the ram “caught by its horns in a thicket” in Genesis 22:13, and the image of Absalom, David’s rebellious son, who “was riding a mule and, as it passed beneath a great oak, his head was caught in its boughs” in 2 Samuel 18:9.
61. Lacan, On the Names-of-the-Father, 88.
62. Ibid., 88.
63. Ibid. On the topic of the Aqedah and its relation to child sacrifice more generally, see Jon D. Levenson, The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity (New Haven: Yale University Press, 1993).
64. I am not going to contribute to this important literature and conversation here. For a couple of the many important discussions, see, in addition to Derrida’s The Animal That I Therefore Am, Leonard Lawlor, This is Not Sufficient: An Essay on Animality and Human Nature in Derrida (New York: Columbia University Press, 2007), and Cary Wolfe, Before the Law: Humans and Other Animals in a Biopolitical Frame (Chicago: University of Chicago Press, 2012).
65. Derrida, The Beast and the Sovereign, Volume II, 6.
5. Derrida, Lacan, and Object-Oriented Ontology: Philosophy of Religion at the End of the World
1. See the recent volume edited by B. Keith Putt, Jeffrey W. Robbins, and myself, The Future of Continental Philosophy of Religion (Bloomington: Indiana University Press, 2014).
2. See Elizabeth Kolbert, The Sixth Extinction: An Unnatural History (New York: Henry Holt, 2014).
3. See Ray Brassier, Iain Hamilton Grant, Graham Harman, and Quentin Meillassoux, “Speculative Realism” in Collapse: Philosophical Research and Development, Volume III, 307–449; The Speculative Turn: Continental Materialism and Realism, ed. Levi Bryant, Nick Srnicek, and Graham Harman (Melbourne: re.press, 2011); and Graham Harman, The Quadruple Object (Alresford: Zero Books, 2010). I am not explicitly engaging with Harmon’s philosophy in this chapter, but I do think that his work, while significant, also suffers from an oversimplified and idealized conceptualization of objects.
4. Quentin Meillassoux, After Finitude: An Essay on the Necessity of Contingency, trans. Ray Brassier (London: Continuum, 2008), 5.
5. Graham Harman, Quentin Meillassoux: Philosophy in the Making (Edinburgh: Edinburgh University Press, 2011), 80, 166.
6. See the counter-argument by Steven Shakespeare, “The Persistence of the Trace: Interrogating the Gods of Speculative Realism,” in The Future of Continental Philosophy of Religion, ed. Clayton Crockett, B. Keith Putt, and Jeffrey W. Robbins (Bloomington: Indiana University Press, 2014), 80–91.
7. Meillassoux, After Finitude, 10.
8. Ibid., 52.
9. Ibid., 60.
10. David Hume, Dialogues Concerning Natural Religion, ed. Martin Bell (New York: Penguin Books, 1990), 94–95.
11. Meillassoux, After Finitude, 104.
12. Ibid., 111.
13. Immanuel Kant, Critique of Pure Reason, trans. Norman Kemp Smith (New York: St. Martin’s Press, 1965), 29.
14. Meillassoux, After Finitude, 46.
15. Ibid., 47.
16. Shakespeare, “The Persistence of the Trace,” 83.
17. Excerpts from the unpublished French manuscript L’Inexistence absolu have been translated and published by Graham Harmon as an Appendix to Quentin Meillassoux, 175–238, quote 187.
18. Ibid., 238.
19. See Christopher Watkin, Difficult Atheism: Post-Theological Thinking in Alain Badiou, Jean-Luc Nancy, and Quentin Meillassoux (Edinburgh: Edinburgh University Press, 2013).
20. On this Hegelian distinction between Vorstellung and Begriff, as well as a critique of it, see John D. Caputo, The Insistence of God: A Theology of Perhaps (Bloomington: Indiana University Press, 2013), 88–97.
21. Jonathan Z. Smith, Imagining Religion: From Babylon to Jonestown (Chicago: University of Chicago Press, 1982), xi.
22. See José Casanova, Public Religions in the Modern World (Chicago: University of Chicago Press, 1994).
23. Talal Asad, Formations of the Secular: Christianity, Islam, Modernity (Stanford: Stanford University Press 2003), 200.
24. Jacques Derrida, Rogues: Two Essays on Reason, trans. Pascale-Anne Brault and Michael Naas (Stanford: Stanford University Press, 2005), 34.
25. Martin Heidegger, The Fundamental Concepts of Metaphysics: World, Finitude, Solitude, trans. William McNeil and Nicholas Walker (Bloomington: Indiana University Press, 2001), 176–77.
26. Martin Heidegger, “The Origin of the Work of Art,” in Martin Heidegger, Basic Writings, ed. David Farrell Krell (New York: HarperCollins, 1993), 170.
27. Ibid.
28. Ibid.
29. Timothy Morton, Hyperobjects: Philosophy and Ecology After the End of the World (Minneapolis: University of Minnesota Press, 2013), 1.
30. Ibid., 7.
31. Ibid., 7 (emphasis in original).
32. Ibid., 128.
33. Ibid., 129.
34. Jacques Derrida, “Rams: Uninterrupted Dialogue—Between Two Infinities, the Poem,” trans. Thomas Dutoit and Philippe Romanski, in Jacques Derrida, Sovereignties in Question: The Poetics of Paul Celan, ed. Thomas Dutoit and Outi Pasanen (New York: Fordham University Press, 2005), 163.
35. Ibid., 158 (emphasis Derrida’s).
36. Jeffrey Jerome Cohen, Stone: An Ecology of the Inhuman (Minneapolis: University of Minnesota Press, 2015), 50, 43.
37. Morton, Hyperobjects, 136.
38. Jacques Derrida, The Gift of Death, trans. David Wills (Chicago: University of Chicago Press, 1995), 68.
39. Derrida, “Rams,” 140.
40. Ibid.
41. Ibid.
42. Sam Weber, “Toward a Politics of Singularity,” in Crediting God: Sovereignty and Religion in the Age of Global Capitalism, ed. Miguel Vater (New York: Fordham University Press, 2011), 237.
43. Ibid., 240.
44. Ibid., 246.
45. Derrida, The Gift of Death, 87.
46. Morton, Hyperobjects, 70.
47. Morton, Hyperobjects, 147.
48. Ibid., 148.
49. This is a play on words, where the French phrase sounds just like Lacan’s phrase, “le nom du pere,” or the Name of the Father, which guarantees the symbolic order. See Lacan, Seminar XXI, 1973–1974, Les non-dupes errant. This seminar has not been published in English, but an English translation by Cormac Gallagher can be accessed online at Lacanian Works: http://www.lacanianworks.net/?p=807.
50. Michael S. Northcott, A Political Theology of Climate Change (Grand Rapids, Mich.: William B. Eerdmann’s Publishing Co., 2013), 6.
51. See Clayton Crockett and Jeffrey W. Robbins, Religion, Politics and the Earth: The New Materialism (New York: Palgrave Macmillan, 2012).
52. Ibid., 72.
53. For a fuller treatment of Deleuze, focusing on these two works, see my book Deleuze Beyond Badiou: Ontology, Multiplicity and Event (New York: Columbia University Press, 2013).
54. See my chapter on “Entropy” in The Future of Continental Philosophy of Religion, 272–87.
6. Radical Theology and the Event: Caputo’s Derridean Gospel
1. Mark C. Taylor, Erring: A Postmodern A/theology (Chicago: University of Chicago Press, 1984), 10.
2. Ibid., 11 (emphasis Taylor’s).
3. Charles E. Winquist, Epiphanies of Darkness: Deconstruction in Theology (Aurora, Colo.: The Davies Group, Publishers, 1998 [1986]), 53.
4. Carl A. Raschke, “The Deconstruction of God,” in Thomas J. J. Altizer, et. al., Deconstruction & Theology (New York: Crossroad, 1982), 1–33 (quote 3, emphasis Raschke’s).
5. Mark C. Taylor, Hiding (Chicago: University of Chicago Press, 1997), 272.
6. Ibid.
7. Charles E. Winquist, “Postmodern Secular Theology,” in Secular Theology: American Radical Theological Thought, ed. Clayton Crockett (London: Routledge, 2001), 26–36 (quote 31).
8. Ibid.
9. Ibid., 36.
10. Ibid., 31.
11. John D. Caputo, Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project (Bloomington: Indiana University Press, 1987), 5.
12. Ibid.
13. Ibid., 192.
14. Ibid., 200.
15. Ibid., 272.
16. Ibid., 280.
17. Ibid., 289.
18. John D. Caputo, The Prayers and Tears of Jacques Derrida: Religion Without Religion (Bloomington: Indiana University Press, 1997), xix (emphasis Caputo’s). The word pas in French means both “step” and “not,” and Derrida and Blanchot both play on this double meaning.
19. Ibid., xx.
20. See ibid., 2–3.
21. Jacques Derrida, The Gift of Death, trans. David Wills (Chicago: University of Chicago Press, 1995), 49 (emphasis Derrida’s).
22. Caputo, Prayers and Tears, xxi.
23. Ibid., 16 (emphasis Caputo’s).
24. Ibid.
25. Ibid., 195.
26. Ibid., 233.
27. Ibid., 289.
28. Ibid., 61.
29. Ibid., 62.
30. John D. Caputo, The Weakness of God: A Theology of the Event (Bloomington: Indiana University Press, 2006), 2.
31. Ibid. (emphasis Caputo’s).
32. Ibid., 3.
33. Ibid., 6.
34. Ibid., 9.
35. See Jean-Luc Marion, God Without Being: Hors-Texte, trans. Thomas A. Carlson (Chicago: University of Chicago Press, 1991.
36. Caputo, The Weakness of God, 39 (emphasis Caputo’s).
37. Ibid., 240.
38. See ibid., 109: “This is why, beyond any Greek sense of wonder, the texts of the kingdom read—if we may adopt a suggestion coming from Gilles Deleuze—like a veritable Alice in Wonderland of wedding feasts as mad as any hatter’s party, of sinners getting preference over perfectly respectable fellows, of virgins giving birth, of eventualities that confound the economy of the world.”
39. Ibid., 238.
40. Ibid.
41. Ibid., 252.
42. Ibid.
43. Ibid., 247.
44. John D. Caputo, The Insistence of God: A Theology of Perhaps (Bloomington: Indiana University Press, 2013), 15.
45. Ibid., 19 (emphasis Caputo’s).
46. Ibid., 45.
47. Ibid., 68.
48. Ibid., 69.
49. Ibid.
50. Ibid., 100.
51. Ibid., 101.
52. Ibid., 92.
53. Ibid., 123.
54. Ibid., 125.
55. Ibid.
56. See Katrin Pahl, Tropes of Transport: Hegel and Emotion (Evanston: Northwestern University Press, 2012).
57. See Catherine Malabou, The Future of Hegel: Plasticity, Temporality and Dialectic, trans. Lisbeth During (London: Routledge, 2004).
58. Caputo, The Insistence of God, 131.
59. Jacques Derrida, “A Time for Farewells,” in Malabou, The Future of Hegel, xlvii. Malabou addresses this possibility of the absolute accident in Catherine Malabou, Ontology of the Accident: An Essay on Destructive Plasticity, trans. Carolyn Shread (Cambridge: Polity Press, 2012).
60. Ibid., 126.
61. Ibid., 133.
7. Deconstructive Plasticity: Malabou’s Biological Materialism
1. See Catherine Malabou, The Future of Hegel: Plasticity, Temporality, and Dialectic, trans. Lisbeth Durling (London: Routledge, 2004).
2. Catherine Malabou, Plasticity at the Dusk of Writing: Dialectic, Destruction, Deconstruction, trans. Carolyn Shread (New York: Columbia University Press, 2009), 12 (emphasis Malabou’s).
3. Ibid. (emphasis Malabou’s).
4. Ibid., 15 (emphasis Malabou’s).
5. Ibid., 57.
6. Ibid.
7. Ibid., 60 (emphasis Malabou’s).
8. Catherine Malabou, Changing Difference: The Feminine and the Question of Philosophy, trans. Carolyn Shread (London: Polity, 2009), 48.
9. Ibid., 55.
10. Malabou, Plasticity at the Dusk of Writing, 57 (emphasis Malabou’s).
11. See Alain Badiou, The Century, trans. Alberto Toscano (London: Polity, 2007).
12. Malabou, Changing Difference, 66.
13. Catherine Malabou, What Should We Do with Our Brain?, trans. Marc Jeannerod (New York: Fordham University Press, 2008), 5.
14. Ibid., 74.
15. Catherine Malabou, The New Wounded: From Neurosis to Brain Damage, trans. Steven Miller (New York: Fordham University Press, 2012), 141 (emphasis Malabou’s).
16. Ibid., 165.
17. Adrian Johnston and Catherine Malabou, Self and Emotional Life (New York: Columbia University Press, 2013), 11.
18. Ibid.
19. Ibid., 33 (emphasis Malabou’s).
20. Ibid., 58.
21. Ibid.
22. Malabou, Changing Difference, 73.
23. Ibid., 81.
24. Malabou, What Should We Do with Our Brain?, 73.
25. Ibid., 74.
26. Malabou, The New Wounded, 141 (emphasis Malabou’s).
27. Malabou, Changing Difference, 82.
28. Ibid., 83.
29. Ibid., 87 (emphasis Malabou’s).
30. Ibid.
31. Ibid.
32. Johnston and Malabou, Self and Emotional Life, 72.
33. See Edward Baring, The Young Derrida and French Philosophy, 1945–1968 (Cambridge: Cambridge University Press, 2011), Chapter 5, 146–81.
34. Malabou, What Should We Do with Our Brain?, 38.
35. Ibid.
36. Malabou, Plasticity at the Dusk of Writing, 61 (emphasis Malabou’s).
37. Catherine Malabou, “Darwin and the Social Destiny of Nature,” in “Plastique: The Dynamics of Catherine Malabou,” theory@buffalo 16, ed. Jarrod Abbott and Tyler Williams, 2012, 144–56 (quote 144).
38. Ibid., 145.
39. Ibid., 152.
40. Ibid., 153.
41. Ibid.
42. See Eva Jablonka and Marion J. Lamb, Evolution in Four Dimensions: Genetic, Epigenetic, Behavioral, and Symbolic Variations in the History of Life (Cambridge: MIT Press, 2005).
43. Malabou, “Darwin and the Social Destiny of Natural Selection,” 155.
44. Catherine Malabou, “The Future of Derrida,” in The Future of Continental Philosophy of Religion, ed. Clayton Crockett, B. Keith Putt, and Jeffrey W. Robbins (Bloomington: Indiana University Press, 2014), 209–18 (quote 210). See also Catherine Malabou, Before Tomorrow: Epigenesis and Rationality, trans. Carolyn Shread (Cambridge, UK: Polity Press, 2016).
45. Ibid., 211.
46. Ibid.
47. Ibid., 215.
48. Ibid., 216.
49. Ibid., 217.
8. Quantum Derrida: Barad’s Hauntological Materialism
1. Ibid., 215.
2. Ibid.
3. Jacques Derrida, Of Spirit: Heidegger and the Question, trans. Geoffrey Bennington and Rachel Bowlby (Chicago: University of Chicago Press, 1989), 47.
4. See Jacques Derrida, The Beast and the Sovereign Volume II, trans. Geoffrey Bennington (Chicago: University of Chicago Press, 2011), 6.
5. Jacques Derrida, Sovereignties in Question: The Poetics of Paul Celan, ed. Thomas Dutoit and Outi Pasanen (New York: Fordham University Press, 2005), 163.
6. Jacques Derrida, The Gift of Death, trans. David Wills (Chicago: University of Chicago Press, 1995), 86.
7. Ibid.
8. Ibid., 87.
9. Quoted by Derrida in ibid., 98.
10. Ibid., 106.
11. Ibid., 114.
12. Ibid., 115.
13. Ibid.
14. Thomas S. Kuhn, The Structure of Scientific Revolutions, fourth edition (Chicago: University of Chicago Press, 2012), 157 (emphasis mine).
15. Friedrich Nietzsche, On the Genealogy of Morals and Ecce Homo, trans. Walter Kaufmann and R. J. Hollingdale (New York: Random House, 1967), 155.
16. Karen Barad, Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning (Durham: Duke University Press, 2007), 85.
17. Ibid., 141.
18. Ibid., 140.
19. Ibid., 141.
20. Ibid., 333.
21. McKenzie Wark, Molecular Red: Theory for the Anthropocene (London: Verso, 2015), 158.
22. Barad, Meeting the Universe Halfway, 102.
23. Ibid., 106.
24. Ibid., 307.
25. Ibid., 309.
26. Karen Barad, “Quantum Entanglements and Hauntological Relations of Inheritance: Dis/continuities, SpaceTime Enfoldings, and Justice-to-Come,” Derrida Today 3.2, 2010, 240–68 (quote 251).
27. Ibid., 251.
28. Ibid., 264 (emphasis in original).
29. Ibid.
30. Karen Barad, “On Touching: The Inhuman That I Therefore Am,” Differences: A Journal of Feminist Cultural Studies 25, no. 3 (2012), 206–23 (quote 209).
31. Ibid., 210.
32. Ibid.
33. Quoted in ibid., 212.
34. Ibid., 210 (emphasis in original).
35. Ibid., 217.
36. Ibid., 209.
37. See the marvelous book on cosmology by Mary-Jane Rubenstein, Worlds Without End: The Many Lives of the Multiverse (New York: Columbia University Press, 2014).
38. Barad, “The Inhuman That I Therefore Am,” 218 (emphasis in original).
39. François Laruelle, Philosophie Non-Standard: Générique, Quantique, Philo-Fiction (Paris: Éditions Kimé, 2010), 13, which I have paraphrased: “Reste que la non-philosophie ne prétend surtout pas intervenire directement dans la physique quantique, mais se tenir en revanche à la philosophie dans le même rapport que la physique quantique à la physique classique, rapport qui est moin d’englobant que d’une certaine généralization.”
40. Ibid., 125.
41. See ibid., 142.
42. Jacques Derrida and François Laruelle, “Controversy over the Possibility of a Science of Philosophy,” trans. Ray Brassier and Robin Mackay, in The Non Philosophy Project: Essays by François Laruelle, ed. Gabriel Alkon and Boris Gunjevic (New York: Telos Press, 2010), 77.
43. Ibid., 89.
44. Gilles Deleuze and Félix Guattari, What Is Philosophy?, trans. Hugh Tomlinson and Graham Burchell (New York: Columbia University Press, 1994), 220.
45. Ibid., 234.
46. Barad, Meeting the Universe Halfway, 72.
47. Ibid., 73.
48. Ibid., 76.
49. Ward, Molecular Red, 154.
50. Ibid., 154.
51. Gilles Deleuze, Difference and Repetition, trans. Paul Patton (New York: Columbia University Press, 1994), 118. See also my book Deleuze Beyond Badiou: Ontology, Multiplicity and Event (New York: Columbia University Press. 2013), Chapter 3, which also considers this problem of the relation of difference to difference in Difference and Repetition, although it does not use the term diffraction pattern.
52. Ibid., 119.
53. Ibid.
54. Ibid.
55. Ibid.
56. Ibid., 120.
57. Jacques Derrida, “Différance,” in Jacques Derrida, Margins of Philosophy, trans. Alan Bass (Chicago: University of Chicago Press, 1982), 3–27, quote 8.
58. Ibid., 8.
59. Ibid., 13.
Afterword: The Sins of the Fathers—A Love Letter
1. See Jacques Lacan, Transference: The Seminar of Jacques Lacan Book VIII, ed. Jacques-Alain Miller, trans. Bruce Fink (Cambridge: Polity Press, 2015).
2. I am aware that I am white, and that whiteness deforms and distorts the social symbolic field with a force all its own. This introduction is limited insofar as I am not explicitly reflecting on race personally or professionally, and specifically not in connection to Derrida’s philosophy. This is a lack, but it is not something I am able to address here. In psychoanalysis, gender and sexuality have been foregrounded, but race has not been nearly as significant. Judith Butler has done a great deal to show how race, gender, and sexuality are mutually configured—see, for instance, Chapter 6 of Bodies That Matter: On the Discursive Limits of “Sex” (London: Routledge, 1993). The analyses of whiteness in contemporary critical race theory are absolutely crucial, and need to be further integrated with continental philosophy: See the pioneering work of George Yancy, Black Bodies, White Gazes: The Continuing Significance of Race (Lanham, Md.: Rowman and Littlefield, 2008). See also the important work of Linda Martín Alcoff, Visible Identities: Race, Gender and the Self (Oxford: Oxford University Press, 2005), and The Future of Whiteness (Cambridge: Polity Press, 2015).
3. Sigmund Freud, Civilization and Its Discontents, trans. James Strachey (New York: Norton, 1961), 20.
4. Quoted in Geoffrey Bennington, No Half No End: Militantly Melancholic Essays in Memory of Jacques Derrida (Edinburgh: Edinburgh University Press, 2010), 15.
5. Julia Kristeva, Revolution in Poetic Language, trans. Margaret Walker (New York: Columbia University Press, 1984), 25.
6. Ibid., 69.
7. Julia Kristeva, This Incredible Need to Believe, trans. Beverly Bie Brahic (New York: Columbia University Press, 2009), xi.
8. See Benoît Peeters, Derrida: A Biography, trans. Andrew Brown (Cambridge: Polity Press, 2013), 356.
9. Jacques Derrida, Points … Interviews, 1974–1994, ed. Elisabeth Weber, trans. Peggy Kamuf & Others (Stanford: Stanford University Press, 1995), 199.
10. Ibid.
11. Noëlle Vahanian, The Rebellious No: Variations on a Secular Theology of Language (New York: Fordham University Press, 2014), 15.
12. Ibid.
13. Catherine Malabou, Changing Difference: The Feminine and the Question of Philosophy, trans. Carolyn Shread (Cambridge, UK: Polity Press, 2011), 138.
14. Ibid., 34.
15. Ibid., 140.
16. Ibid., 35.
17. Ibid., 36.
18. Ibid., 37.
19. Ibid., 39.
20. Ibid., 39–40.
21. Ibid., 140–41.
22. Ibid., 141.
23. Bracha L. Ettinger, The Matrixial Borderspace (Minneapolis: University of Minnesota Press, 2006), 64 (emphasis in original). This matrixial borderspace also resonates in artistic and aesthetic terms with the “borderlands” articulated by Gloria Anzaldúa. See Gloria Anzaldúa, Borderlands/La Frontera: The New Mestiza (San Francisco: Aunt Lute Books, 2012).
24. Bracha L. Ettinger, “Copoeisis,” in Ephemera: Theory & Politics in Organization, Vol. 5(X), 703–13, quote 704.
25. Catherine Keller, Face of the Deep: A Theology of Becoming (London: Routledge, 2003), 165 (emphasis in original).
26. Catherine Keller, Cloud of the Impossible: Negative Theology and Planetary Entanglement (New York: Columbia University Press, 2016), 314.
27. Jacques Derrida, Margins of Philosophy, trans. Alan Bass (Chicago: University of Chicago Press, 1982), 135.
28. Ibid.
29. Ibid., 135–36.
30. Keller, Cloud of the Impossible, 282.
31. Ibid.
32. Friedrich Nietzsche, The Portable Nietzsche, ed. and trans. Walter Kaufmann (New York: Penguin Books, 1954), 437.
33. Ibid. (emphasis mine).
34. Ibid., 438 (emphasis in original).
35. See Keller, Face of the Deep, 29: “to love is to bear with the chaos.”
36. Nietzsche, The Portable Nietzsche, 439 (emphasis in original).
37. Colleen Hartung, “Faith and Polydoxy in the Whirlwind,” in Polydoxy: Theology of Multiplicity and Relation, ed. Catherine Keller and Laurel C. Schneider (New York: Routledge, 2011), 152. See also my response to the volume Polydoxy in a Special Issue of the journal Modern Theology, guest edited by Mary-Jane Rubenstein and Kathryn Tanner, from which this discussion partly draws: Clayton Crockett, “Polyhairesis: On Postmodern and Chinese Folds,” Modern Theology 30, no. 3 (2014), 34–49.
38. Ibid., 153.
39. Ibid., 154.
40. Ibid., 155.
41. Ibid., 158.
42. Ibid., 159.
43. Ibid.
44. Ibid., 160.
45. Ibid., 161.
46. Ibid., 162.
47. Ibid.
48. Ibid., 163.
49. Bennington, Not Half No End, 9.
50. Ibid., xi.
51. Katerina Kolozova, Cut of the Real: Subjectivity in Poststructuralist Philosophy (New York: Columbia University Press, 2014), 106.
52. Ibid., 108.
53. Ibid., 113.
54. Ibid., 118.
55. Ibid.
56. Ibid., 124.
57. Ibid., 125.
58. Ibid., 128.
59. Ibid., 129.
60. Ibid.