By Yvonne Sherwood, Kevin Hart
Derrida and faith: different Testaments represents the main accomplished try and date to discover, adapt, and try out Derrida's contributions and impact at the research of theology, bible study, and the philosophy of faith. With over twenty unique essays from highly-respected students corresponding to John Caputo, Daniel Boyarin, Edith Wyschogrod, Tim Beal, and Gil Anidjar, Derrida and faith will quick develop into the locus classicus for these drawn to the more and more brilliant paintings on faith and deconstruction and postmodernism.
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Extra info for Derrida and Religion: Other Testaments
Pp. 123, 127). fm Page 24 Friday, September 17, 2004 10:57 AM 24 • Other Testaments 35. See Christopher Norris, “Transcendental Vanities,” Times Literary Supplement (April 27, 1984): 470; Gayatri Spivak, “Translator’s Preface,” Derrida, Of Grammatology (Baltimore: The Johns Hopkins University Press, 1976), p. lxxviii. 36. See Walter Lowe, Theology and Difference: The Wound of Reason (Bloomington: Indiana University Press, 1993); Hans Urs von Balthasar, Mysterium Paschale: The Mystery of Easter, trans.
13. 52. fm Page 25 Friday, September 17, 2004 10:57 AM Yvonne Sherwood and Kevin Hart • 25 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. Critique (New York: Palgrave Macmillan, 2004). The papers presented in Toronto have been supplemented with contributions from Virginia Burrus, John Manoussakis, and Tyler Roberts. For Marcella Althaus-Reid’s self-definition as “indecent theologian” see her Indecent Theology: Theological Perversions in Sex, Gender and Politics (Routledge: New York, 2000). Three pairs, in which we ourselves participated, were invited to experimentally “Read a Page of Scripture With a Little Help from Derrida”: Keller/Moore, Hart/Aichele, and Sherwood/ Caputo.
44. On the way in which Enlightenments and Revelations cross around the figure of the eye wide open, see, for example, “The University Without Condition,” passim but esp. pp. 214–215, and “Faith and Knowledge,” pp. 44–45. 45. Borradori, Philosophy in a Times of Terror, passim, but esp. pp. 121, 131–32. 46. Though he does not slip so easily into realms or pure irrationality, or supra-rational “feeling,” Derrida’s ventured “definitions” of religion resonate with Rudolf Otto’s Das Heilege. For Otto, as in a sense for Derrida, the holy signifies, by definition, a clear “overplus” over ethics, so that, even though the holy intimates intense moral significance, that moral significance never empties out the whole meaning of the word.