Acts of Religion 1st Edition by Jacques Derrida (PDF)

Description

Acts of Religion, compiled in close association with Jacques Derrida, brings together for the first time a number of Derrida’s writings on religion and questions of faith and their relation to philosophy and political culture. The essays discuss religious texts from Jewish, Christian, and Muslim traditions, as well as religious thinkers such as Kant, Levinas, and Gershom Scholem, and comprise pieces spanning Derrida’s career. The collection includes two new essays by Derrida that appear here for the first time in any language, as well as a substantial introduction by Gil Anidjar that explores Derrida’s return to his own “religious” origins and his attempts to bring to light hidden religious dimensions of the social, cultural, historical, and political.

User’s Reviews

Reviews from Amazon users which were colected at the time this book was published on the website:

⭐Every philosopher has worked in some respect to form their own religion, to ” re-legion”, to harvest, the culture-ize the populace, the masses or anyone desiring to follow whomever, to have faith, belief, presence in them, as shall we say the alternative right and left today are forming singularities; but progressing backwards certainly the thoughts Nietzsche were constructed, concocts for the middle classes of 19th Century Germany, then Heidegger in nefarious forms that are still the primary signs of signification as for Derrida or, Deleuze, or Sartre right after World War Two. Today we see various indebted systems Zizek,(to Hegel and Lacan) and Badiou (scientific thought, the history of mathematics),Jordan Petersen right-leaning liberalism, as a foe to the Left), or Peter Sloterdijk. . . . . and you become successful, your visions and materials become congruent with a singularity within the masses, or those who follow you .If not then everyone ignores you,casts you off unto the sea, and you are destined to the margins-ether for eternity.As ideology has progressed and the failures of the Left have been made apparent, philosophers have moved unto other terrain, sexuality, feminism, racism and religion.These collections of essays are quite focused, Derrida is a virtuoso of analytic thought, a great teacher,a practice of transmissions who values in may respects the logo-centrism of Europe, that all spiritual borders should be if not erased or torn down, at least discussed.Derrida’s close proximity to academia has shaped, has formed his ideas his lexicon of phrases, “trace”, “differance”, the words that form these singularities. It is never structured in quite so deterministic terms, in fact there is always a freedom of thought a “plasticity”, a term from Catherine Malabou from Hegel adopted, fashioned that all today’s philosophers have adopted within their own welter/congruences, density of thought.(Derrida wrote a wondrous introduction to her book on the future of Hegel.) But nonetheless there is a monotheistic dimension to Derrida’s thought, despite all the liberal trappings he has marshaled and deployed throughout his long life. Deconstruction itself is an open ended form, much like stream of consciousness.So there is always a form of “spirituality” within today’s practicing philosophers as Zizek, and Badiou, some for their irreverance, and joke telling, others for their deeply structured mathematical languages,all however at some time refer deeply to science, as Deleuze began.Derrida was not quite so fortunate to adopt the sciences within his thought as Deleuze, Lacan and Badiou have to various monumental successes and interest. Derrida tredded down his pathways in an opposite direction, with a dependence on the aesthetic, the linguistic, the semantics of thought,and with a “back-story” of the search for Being from Heidegger and Husserl’s phenomenology. Then toward the end of his life ( he died in 2004) he adopted the intellectual discourse of “hauntology” where reality is a” cinema” for us with the intense usage of ”android” existences with the internet, and creating value by simply participating. He then found religion as a safe haven to explore these emerging trends, or spirituality, an intellectual spirituality. It also fostered his “concept of life”,a vitalism of making thought come alive. Where is the “life” within his lexicon of words? He needed to revisit his arsenal.Derrida covers much ground in these essays which began as an invitation to Capri, to participate with other primarily Europeans thinkers as Gianni Vattimo. From the “symbolic order”, we have his essay herein “Force of Law”, where the” beast” ends and the ”sovereign” remains where the borders become blurred, and who benefits from the construction and implementations of laws.. Something he took up quite extravagantly in his final lectures”The Beast and the Sovereign” in two volumes. to more historical excursions “Interpretations of War” a discussion of Judaic thinkers as Rosenzweig, and Hermann Cohen, Scholem and Benjamin.The primary essay here is “Faith and Knowledge”, defining with breathtaking density the ideas of faith, belief, the sacred, singularities where formed, the presence of the sacred and the interpolation of the profane; it what forms and what “force-fields” they have takened with the dominance of Christian thought within the varying practices today within the globe.. . . . .. Words are sacred, as is art and thought. The problem paradigm these essays address is when is the sacred transgressed, where it becomes profane, the paradox of the present.

⭐continental philosophy isn’t for the realists out there. While JD does make some interesting points, like the rest of the deconstructionists it’s a lot of claiming without a lot of proving.

⭐This collection of Derrida’s essays is impressive for its scope and intellectual utility. The writings cover a wide range of Derrida’s various themes and modes from his more poetic and challenging ‘A Silkworm of One’s Own’, to ‘Faith and Knowledge’ that consists of a long series of point emanating from his reading of Kant’s essay Religion at the Limits of Reason Alone; to ‘Force of Law’ a text constructed from the transcript of a spoken address and a written text, that together elaborate the affinity between, or the possibility of deconstruction and Justice, or deconstruction as justice if you like.Acts of Religion: A title that those familiar with Derrida’s work may find questionable. After all he was open about his relation to religion, “[it is] foreign to me . . . My atheism develops in the churches, all the churches . . .” Yet, the word ‘acts’ suggests an interiority, that Derrida participates within religion. But these essays are often conspicuous for the way they are able to address religion, even to use scripture, in a way that avoids just this type of interiority. Derrida’s great distance from religion, its institutions, and from faith, will be evident to any reader who approaches the text from a point of view informed by religious practice. This is not a criticism by any means for Derrida’s writings are seriously engaged with, perhaps even enchanted by philosophical themes that are essential to religion. Thus, these texts will be most appreciated by readers whose point of view is dynamic enough to encompass both post-structural thought, and their own personal faith. For such readers these essays suggest a project, a re-reading and re-engagement with religious texts that is of value exactly for its distance from the a priori that our religious affiliations ask us bring to the reading of scripture.I found ‘Force of Law’ to be of particular benefit in this regard. It addresses the conditions of possibility of justice, its relation to deconstruction, to enforcement and to the founding violence that institutes the law in a way that has two distinct trajectories.The first is indeed religious, in that it offers a frame of reference with which to challenge the institutionalized notions of God’s law, justice, and agency found in Christianity, and other monotheisms. For this challenge to take the form of a violence in which secular philosophy is used to “disprove” or “discredit” religious faith would miss the point. Rather, ‘Force of Law’ offers the reader a way of examining the ways that political ideology is often conflated with religious ideology, or a way of facing (not without some fear) the difficulties and inconsistencies found in religious interpretations / constructions of law and justice found in sacred texts.The second trajectory is societal and significant to where we find ourselves in America today. Events occurring now (in 2005) show that America is indeed in something of a crisis: judicial, religious, and in terms of human rights. The level of public discourse concerning the appointing of new justices to the Supreme Court, and judicial interpretive methodology is painfully low, and seems to be divorced from or ignorant of the potentials of justice. Religion in America today is more a matter of politics than of our experience of the Devine, or comitment to the highest ethical/spiritual ideals. Human rights in regards to international immigration, the treatment of prisoners of war, and civilians in military conflict have been seriously undermined. By pointing to this obvious crisis, I don’t want to overstate this collection’s direct political appeal, Derrida is often working in a realm that confounds the desire for simple pragmatics, although a few essays such as ‘Taking a Stand for Algeria’ and ‘Hospitality’ certainly have a political drive.In the end Acts of Religion is a complex, and rewarding philosophical text. I believe it offers a place of refuge to intellectuals involved in both post-structural and religious thought, who are looking to be challenged by a thinker working across a broad range of themes that are both very old and yet still significant today. Its is Derrida’s gift to present them in a vital and energetic manner.

⭐Derrida, who passed away on Oct 10 2004. His last thoughts were to his dearly departed friend, Giles de Leuze. Most of you know that the Oxford philosophical committee wanted to reject him for an honorary award, because they considered his “work” “useless”. It is precisely because of Derrida that one was able to question and in this subtle work he traces the steps of “Igmar”, who was a religious fanatic who existed in 700 AD with a large following in Persia. Devotees were said to wrap used loin clothes around their head and weep to an ancient statue which was later discovered to be a sign post.

⭐Sehr lobenswerte Sammlung von Derridas Texten zur Religion. Ausführliche Erläuterungen und Kommentare.

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