By Jacques Derrida
Acts of faith, compiled in shut organization with Jacques Derrida, brings jointly for the 1st time a couple of Derrida's writings on faith and questions of religion and their relation to philosophy and political tradition. The essays speak about spiritual texts from Jewish, Christian, and Muslim traditions, in addition to non secular thinkers corresponding to Kant, Levinas, and Gershom Scholem, and contain items spanning Derrida's occupation. the gathering comprises new essays by means of Derrida that seem the following for the 1st time in any language, in addition to a considerable creation by way of Gil Anidjar that explores Derrida's go back to his personal "religious" origins and his makes an attempt to deliver to gentle hidden non secular dimensions of the social, cultural, ancient, and political.
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Extra info for Acts of Religion
It would be necessary to demon strate, which would not be simple, that religion and reason have the same source. ) Religion and reason develop in tandem, drawing from this common resource: the testimonial pledge of every performative, committing it to respond as much before the other as for the high-performance per formativity of technoscience. The same unique source divides itself mechanically, automatically, and sets itself reactively in opposition to itself: whence the two sources in one. This reactivity is a process of sacrificial indemnification, it strives to restore the unscathed ( heilig) that it itself threatens.
By repressing them, on the other hand, many others can also be dissimulated or displaced. Which is to say, as is always the case with the topics of repression, inscribed in other places or other systems; this never occurs without symptoms and fantasies, without spectres (phantasmata ) to be investigated. In both cases and according to both logics, we ought to take into account every declared stake in its greatest radicality as well as asking ourselves what the depths of such radicality might virtually encrypt, down to its very roots.
By definition, the latter IS not and ought not to be certain ofanything, either through knowledge, consciousness, , conSCIence, foreseeability r ny kind ofprogramme as such. This abstract messianicity elongs from the very begmnmg to the experience offaith, ofbelieving, ofa credit that is Irreducible to knowledge and of a trust that "founds" all relation to the other in testi ony. T is jU tice, whi h I di�tinguish from right, alone allows the hope, beyond all , , messtamsms, of a umversaltzable culture of singularities, a culture in which the bst ac possibility of the impossible translation could nevertheless be announced.