draft in process

“Is there today another question of religion?”

negative theology

the limits of reason


Caputo’s eulogy Derrida’s religion, Mark Taylor on Derrida,

“Derrida’s impressions of l’actualité have left their mark around the globe. Situating himself as one who lives between two worlds, a world citizen who is Jewish-French but also Algerian he argues for a philosophy from a cosmopolitico view point where transmission and alterité become the centre. In international conferences spanning three decades with diverse groups: arabo-islamic intellectuals, UNESCO, the Société Internationale d’Histoire de la Psychanalyse or at John Hopkins University, he challenges complacency and complicity. He reveals how philosophy is not shackled by an exclusive, solitary memory or language: it is stereoscopic, polyglot, multi-linear even bastardized, crossbred and spliced. He calls for a new role for philosophy, one in which a rereading of Plato, for example, becomes as urgent a task as new scientific results. (Derrida 1996b) He adds a third space to columns of binary opposites: a space of tension, of sparks generated from divergent viewpoints. (1981:73). Derrida speaks and writes in a ‘scriptless’ hypertext, where intertextualitity can either enrich or confuse (http://http-server.carleton.ca/~mflynnbu/archives/plaintext.htm).”

1990s Caputo described Derrida’s work in the 1990s as a “religion without religion.”[2]

1985 Jacques Derrida’s essay entitled “Des tours de Babel” was  translated by Joseph F. Graham. The article was published in Difference in Translation , (Ed Joseph F. Graham) by Cornell University Press. Cited by 561 – Related articles

Maurice de Gandillac translated the work of German-Jewish literary critic, philosopher Walter Benjamin (1892-1940) from German to French.

Derrida, Jacques. 1985. “Des Tours de Babel.” in Difference in Translation. Graham, Joseph F. Ed. Cornell University Press. (édition bilingue)

Derrida, Jacques. 1985. “L’art des confins.” Mélanges offerts à Maurice de Gandillac, PUF.

1985 Sociologist, Peter L. Berger, founded the Institute on Culture, Religion, and World Affairs (CURA)  at Boston University is a world-leading center for research, education, and public scholarship on religion and world affairs.  It is dedicated to the examination of some of the most important questions of our age: How do religion and values affect political, economic, and public ethical developments around the world? Defying earlier forecasts, why have religious actors and ideas become more rather than less globally powerful in recent years? In a world of increasing religious and ethical diversity, what are the implications of the revival of public religion for citizenship, democracy, and civil coexistence?

1970s Revival of interest in Hegel’s systematic thought.

1925-1933 Walter Benjamin earned a meagre living as translator and literary critic. He was a friend of Bertolt Brecht. They shared a suspicion of dialectics.

1921 Walter Benjamin wrote “Capitalism as Religion” which informs the current religious turn in dialectical theology.

1858 Critique of Hegel’s, Philosophy of Right pp. 23, 24, 39, 40, 92. In a letter to Engels of the 14th of January, 1858

1821 Georg Wilhelm Friedrich Hegel (1770–1831) published his book entitled Elements of the Philosophy of Right as a textbook to accompany his lectures at the University of Berlin. Elements of the Philosophy of Right corresponds to a more developed version of the section on “Objective Spirit” in the Philosophy of Spirit. In his work in general Hegel (1770–1831)  attempted to elaborate “a comprehensive and systematic ontology from a “logical” starting point. He is perhaps most well-known for his teleological account of history (SEP).

Hegel’s idealistic dialectics

1764 Voltaire’s  Dictionnaire philosophique was published.

Babel: “Je ne sais pas pourquoi il est dit dans la Genèse que Babel signifie confusion; car Ba signifie père dans les langues orientales, et Bel signifie Dieu; Babel signifie la ville de Dieu, la ville sainte. Les Anciens donnaient ce nom à toutes leurs capitales. Mais il est incontestable que Babel veut dire confusion, soit parce que les architectes furent confondus après avoir élevé leur ouvrage jusqu’à quatre-vingt et un mille pieds juifs, soit parce que les langues se confondirent; et c’est évidemment depuis ce temps-là que les Allemands n’entendent plus les Chinois; car il est clair, selon le savant Bochart, que le chinois est originairement la même langue que le haut-allemand (Voltaire. 1764. Dictionnaire philosophique, Volume 2:274-8).” 

Selected webliography and bibliography
Derrida, Jacques. Anidjar, Gil. 2002.  Acts of religion. Routledge. 436 pp. ISBN 0415924014, 9780415924016

Raschke, Carl. 2002. “Loosening Philosophy’s Tongue: A Conversation with Jack Caputo