By Ignaas Devisch, Laurens ten Kate, Aukje van Rooden, Alena Alexandrova, Jean-Luc Nancy
Essentially the most advanced and ambiguous developments in modern western societies is the phenomenon often called the flip to religion.In philosophy, some of the most unique thinkers significantly wondering this turnis Jean-Luc Nancy. Re-treating faith is the 1st quantity to investigate his long term undertaking The Deconstruction of Christianity,especially his significant assertion of it in Dis-Enclosure.Nancy conceives monotheistic faith and secularization no longer as contrary worldviews that prevail one another in time yet relatively as springing from a similar historical past. This historical past is composed in a paradoxical tendency to contest one's personal foundations-whether God, fact, foundation, humanity, or rationality-as good as to stumbled on itself at the void of this contestation. Nancy calls this particular blend of self-contestation and self-foundation the self-deconstructionof the Western world.The e-book comprises dialogue with Nancy himself, who contributes a considerable Preambleand a concluding discussion with the quantity editors. The contributions stick with Nancy in tracing the complexities of Western tradition again to the power legacy of monotheism, for you to remove darkness from the tensions and uncertainties we are facing within the twenty-first century
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Additional resources for Re-treating religion : deconstructing Christianity with Jean-Luc Nancy
On the contrary, the Christians who are most disengaged from the Churches can without difficulty recognize the proximity of their traditions with those of the great Muslim sufis, like Ibn Arabi, or those of mystics like Al-Hallaj. Some sufis have even gone so far as to declare that nothing exists except God. Such an affirmation—seemingly quite Spinozist—obviously does not signify that only a unique ‘‘One’’ exists, which, resting only on itself, could also only collapse into itself, but on the contrary that everything only is in and according to its relation to who or what is thus named, to this unnameable incommensurable who or which is not, for his or its part (but he or it has no ‘‘part’’ that is apart) an existent, but rather the measurelessness of existing.
Through this opening, sense penetrates and escapes at the same time, in the same movement and in ‘‘making sense’’ just as much by the penetration as by the escape. This opening is nothing other than the gaping that has been characterized as an ‘‘immense fracture’’ between a high and a low but that is equally at the common root of Western monotheism, what one can designate as ‘‘the prophecy of Abraham,’’ which represents ‘‘a new conception of heritage and of history, a new filiation, a new definition of land and of blood’’—for ‘‘the land of all the nations shall be the promised land for the sons of Abraham.
Although he does not deny that the return of religion is ‘‘a real phenomenon,’’ Nancy distinguishes his project sharply from the proclamations of what we will provisionally call a post-secularist current in recent philosophy. ‘‘It is not a question of reviving religion. . It is not a question of overcoming some deficiency in reason. . It is not our concern to save religion, even less to return to it’’ (D 1 / 9). Although postsecularism is part of the philosophical context for the deconstruction of Christianity we are exploring, Nancy’s attitude toward it seems predominantly critical.