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Adoration by Nancy, Jean-Luc; McKeane, John

By Nancy, Jean-Luc; McKeane, John

During this paintings, Jean-Luc Nancy is going past his previous ancient and philosophical notion and attempts to imagine - or a minimum of crack open a bit to considering - a stance or bearing that will be compatible to the retreat of God that effects from the self-deconstruction of Christianity.


This ebook makes use of a deconstructive way to assemble 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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It not the right reason on two grounds. First, such a reasoning presupposes that adoration could only be addressed to the shimmering and dubious population that has just been listed, those who occupy the altar or the circus ring for a moment only. In truth, we can only learn how things stand with adoration by beginning with a question. The second ground concerns what it would mean to affirm a necessity. However distressed or anguished our world might be, however disoriented we might have been since we put an end to our sacred and profane eschatologies, the most urgent measure of vigor and truth must not be found in the proclamation of another necessity, merely of a different type.

What takes place at every moment is what Descartes called “continuous creation”: the putting into play [jeu], if one might say so, of the game [jeu] itself, this game that throws and throws again the dice of a “taking place” that is always resumed in new metamorphoses. Undoubtedly, we must then ask ourselves how human inventions pursue this game, or whether they reverse its sense, if they endanger the creativity of living beings and the equilibria of their vital milieus. In this sense, the question of ecology is as metaphysical as it is practical.

It can even be unable to identify it as an outside, since it takes place here, nowhere else, but here in the open. Nothing but an open mouth, or perhaps an eye, an ear: nothing but an open body. Bodies are adoration in all their openings. “Here in the open”: this is henceforth the world, our world. Open to nothing other than to itself. Transcendent in its own immanence. Invited, called, no longer to consider its reason for being but rather to confront the dis-enclosure of all reasons—and of all cynical, skeptical, or absurd unreason—in order to measure itself against this: that this world alone, our world, provides the measure of the incommensurable.

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