Download The Trace of God: Derrida and Religion by Edward Baring PDF
By Edward Baring
Derrida's writings at the query of faith have performed a vital function within the transformation of scholarly debate around the globe. The hint of God offers a compact creation to this debate. It considers Derrida's fraught dating to Judaism and his Jewish id, broaches the query of Derrida's relation to the Western Christian culture, and examines either the issues of touch and the silences in Derrida's therapy of Islam.
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Additional info for The Trace of God: Derrida and Religion
Example text
If so, it would be an effect without necessary, sufficient, or, in any case, determining—that is, efficient— cause, as an earlier text in Margins of Philosophy, namely “Diff érance,” had also suggested, in a context that likewise invoked the tradition of Divine names and, more specifically, of negative theology. Derrida muses about the interest of an investigation for which, he says, the argument of Limited Inc leaves no room, but which, in retrospect, may well have found its place in earlier and later writings, whether they deal with “religion” directly, indirectly, obliquely, or not at all.
Furthermore, what would “God,” more precisely, the “Divine name” of God have to do with it? Is the Divine name— and the longer, wider, even deeper tradition for which it stands—an illustration or exemplification, an ultimate and enabling condition, or is it an ulterior and merely secondary— however, “special”— effect? If so, it would be an effect without necessary, sufficient, or, in any case, determining—that is, efficient— cause, as an earlier text in Margins of Philosophy, namely “Diff érance,” had also suggested, in a context that likewise invoked the tradition of Divine names and, more specifically, of negative theology.
42 Thinking “the theological” and, say, the political—hence, engaging oneself morally and pragmatically—thus entails the simultaneous invocation of two heterogeneous, irreducible, yet indissociable aspects and virtualities, whose relationship, Derrida insists, remains non-conclusive—paradoxical, indeed, aporetic—to be decided in an infinite series of singular instances, that is to say, case by case, time and again. No other tradition, no better figure, so far, than that of the saying and unsaying of the Divine name, of the different ways of naming (proving) God—et iterum de Deo— can capture this most ordinary, if at times tragic, of circumstances, practices, and responses to the “undecidables” that make up our lives.