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By Nancy, Jean-Luc; McKeane, John

During this paintings, Jean-Luc Nancy is going past his past historic and philosophical concept and attempts to imagine - or at the very least crack open a bit to pondering - a stance or bearing that may be compatible to the retreat of God that effects from the self-deconstruction of Christianity.

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This publication makes use of a deconstructive solution to compile the background of Western Monotheism (Christianity, Judaism, Islam) and reflections on modern atheism. It develops Nancy's recommendations of Read more...

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What dwells in the almond is Nothing. There it dwells and dwells. —Paul Celan Why Christianity? Why speak of Christianity? In truth, I’d like to speak of it as little as possible. I’d like to move toward an effacement of this name and of the whole corpus of references that follows it—a corpus that is already mostly effaced or has lost its vitality. But I do think it is important to follow the movement that this name has named: that of an exit from religion and of the expansion of the atheist world.

Perhaps what Derrida named “destinerrance” should be understood in this way: destination is not to go anywhere in particular, but to displace ourselves on the spot in this place of all taking place, where we exist with the totality of existents, to displace ourselves along (or around, in the proximity of) this tension, this ex-tension and this thrust (drive, beating, rhythm) that orders and organizes the very fortuitousness of a “taking place” without reason or end. From the crystal to logic, there is an ordering and an organization for which no design can account but whose very tension—crystalline, organic, living, thinking—tightens toward our attention: not in order to resolve it, but in order to come to meet it, in order to experience it.

They wrote, and we take literature into consideration not because it is a transcription of data but because it opens and communicates possible, indeterminate, uncompletable meanings. 2 The fortuitous character of existence—that of the world as well as that of each being [étant], whether speaking, living, or inert—is not the same as its contingency. The latter is still measured via the contrast it opens up with necessity. Contingency is a philosophical term, and as such it is already engaged in a dialectic whereby the totality of what is contingent can form a general order of the world.

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