Raphael Zagury-Orly teaches philosophy at the Bezalel Academy of Fine Arts in Jerusalem and at the Cohn Institute of the University of Tel Aviv. He is the Head of the MFA Program at the Bezalel Academy of Fine Arts. He has authored Questionner encore (Galilée, 2010). He has also coedited, with Joseph Cohen and Bettina Bergo, Judeities—Questions for Jacques Derrida (Fordham University Press, 2007). As a permanent member of the editorial committee of the French journal Les Temps Modernes, he has coordinated, in collaboration with Joseph Cohen, Heidegger: Qu’appelle-t-on le lieu? (July–October 2008, no. 650), and Derrida: L’événement déconstruction (July–October 2012, no. 669–670). He is also Scientific Editor at the Resling Editions in Tel-Aviv (Israel) where he has directed Hebrew translations of Derrida, Deleuze, and Bataille.
Index
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Abraham, 132–50; Abraham-Isaac story, 58, 66–67, 99, 100–3, 125–27, 140–42, 145–49, 234n50, 260n56; Abrahamic messianism, 199, 209; Christ contrasted with, 141–42; in Europe, 149–50; as exilic, 139; fixed identity resisted by, 133; gaze of, 149; Hegel on, 134, 138–43, 144, 149, 242n9; Kierkegaard on, 66, 100, 134, 143–47, 149, 162; language of, 145; more than one, 133; name transformed from Avram to Abraham, 132, 133; as other, 134, 136; philosophical thought’s relation to figure of, 132–36; precedence of, 135; revelation of, 133, 241n1; as “settling foreigner,” 133, 136, 149, 150; and site of Holocaust, 100, 101; solitude of, 143, 145, 147; as translatable unthought, 134
“Abraham, the Other” (Derrida), 40, 49–50, 53, 55, 56, 68, 135
adhan, 97–98
Adieu to Emmanuel Levinas (Derrida), 49, 120, 122–23, 199, 238n41
Adorno, Theodor, 112, 116, 127, 239n58
Against Ethics (Caputo), 172
Agamben, Giorgio, 101, 102
Ahlan wa sahlan, 108–9
Akiba, Rabbi, 234n61
“À la pointe acérée” (Celan), 64
Algerian elections of 1991–1992, 91–94
alterity. See Other, the
Althusser, Louis, 81
ana-theism: ana-theistic God, 205, 211, 212; atheistic messianicity comes close to, 208; Derrida does not take step to, 202, 207; Derrida’s atheism contrasted with, 206; Derrida’s influence on, 10; Levinas and, 200–1; question of Derrida’s as moot, 29–30
Anatheism: Returning to God after God (Kearney), 178
Anidjar, Gil, 95, 102, 216n39, 233n34
Anselm of Canterbury, Saint, 168
“Anti-Semitism and Existentialism” (Levinas), 41, 221n11
apocalyptic time, 165–66
“Aporias, Ways and Voices” (Derrida), 203
aporias: Derrida’s employment of, 4, 72; of the gift, 160; openness associated with, 108; of philosophical modernity for Habermas, 115; philosophy as consisting of, 130; Socrates on, 110; three aporetic places, 88
Aporias (Derrida), 54, 55, 95, 217n9
Aristotle, 93, 101, 105
assimilation, 42–43, 57, 58
atheism: absolute immunity denied by traditional, 186–87; ana-theism contrasted with Derrida’s, 206; ascetic, 152; binary of theism and, 153, 172, 180; Birault on, 79, 227n12; classical, 168–69; deconstructive, 206, 207; Derrida and messianic, 199–212; Derrida’s attitude toward religion contrasted with, 13; Derrida’s “passing as an atheist,” 5–7, 87, 169, 172–73, 199–200, 211, 212, 243n11, 248n75; of early Heidegger, 77, 78; on finitude as originary, 76, 77; as interwoven in religion, 5–6; khora as atheistic, 205; Levinas on messianism and, 200–1; Marranos associated with, 95; mystical, 201; new, 178; question of Derrida’s as moot, 29–30; religion without religion and Derrida’s, 176; of Sartre, 73, 79, 81. See also radical atheism
Augustine, Saint: Confessions, 154, 172, 173, 249n78; Derrida’s engagement with, 5; on desire for perishable things, 168, 169; dualism of, 12, 153, 154, 161, 167, 173, 174, 180; on God as the name of what we hope for, 205; immaterialism of, 155; on problem of evil, 181
Austin, J. L., 20
authenticity: Hegel on Abraham’s, 139; Heidegger on, 44, 47, 51; for Jews, 41, 51, 55, 57; of work of art, 116
autoimmunity, 178–98; autoimmune community, 195; and co-implication of openness and closure, 193; and deconstruction, 154–55; democratic, 92, 93, 105; Derrida on, 184; Hägglund employs in name of radical atheism, 169; and logic of time, 152, 183–84; no reliable prophylaxis against, 255n65; radical atheism associated with, 153; and radical evil, 182, 183; in reinvention of religion, 154; relation between conditional and unconditional as autoimmune, 186; of survival, 184, 196, 197
l’à venir (to-come), 165–67, 247n52
“Avowing” (Derrida), 59
Bachelard, Suzanne, 2
Badiou, Alain, 60
Baring, Edward, 10, 238n36
Beaufret, Jean, 73, 74, 82
Beckett, Samuel, 207
“Becoming Possible of the Impossible, The” (Dooley), 248n71, 249n76, 250n84, 250n85
Being and Nothingness (Sartre), 41
Being and Time (Heidegger), 16, 19, 44, 51, 77, 118
“Being, the Divine, and the Gods in Heidegger” (Birault), 82
Beiträge zur Philosophie: Vom Ereignis (Heidegger), 125
Benjamin, Walter, 118, 205, 206, 207
Bennington, Geoffrey, 98, 172
Bergson, Henri, 13, 31
“Beschneide das Wort” (Celan), 66
Birault, Henri: on atheism, 79, 227n12; on Being and God, 83–85; “Being, the Divine, and the Gods in Heidegger,” 78, 82; christianité and christianisme contrasted by, 228n35; on continuity of early and later Heidegger, 77; Derrida influenced by, 74, 80, 81, 83; on error, 76; on faith, 86; on finitude, 74, 75, 83; on God’s singularity, 228n33; “Heidegger and the Thought of Finitude,” 74, 78, 79; on Heidegger on Endlichkeit, 77–78, 79; in introduction of Heidegger into France, 73–74; on Kierkegaard’s idea of God, 78, 228n34; negative theology in texts of, 87; “Nietzsche et le pari de Pascal,” 85; on Nietzsche on Being and God, 83–84, 85, 86; on non-Being, 74–75; on ontological difference, 78, 227n31; as resistant to dogmatism, 86; on the sacred, 78
Birnbaum, Pierre, 221n11
Blanchot, Maurice, 19, 27
Boehme, Jakob, 173
Book of Questions, The (Jabès), 62, 64–65
Bouretz, Pierre, 111
Brandom, Robert, 129
Brassier, Ray, 172, 246n42
Brown, Wendy, 232n16, 235n83
Brunschvicg, Léon, 21
Caputo, John: Against Ethics, 172; on deconstruction, 179, 188, 191, 251n11; Hägglund responds to, 179–80, 185–92, 195–96, 252n25; Kearney on, 205; on Marrano, 95; The Prayers and Tears of Jacques Derrida, 9, 165–66, 169, 170, 172–73, 174, 248n71, 248n75, 249n83, 254n53; Radical Hermeneutics, 172; on radical messianicity, 202; on religion without dogmatism, 215n30; on religion without religion, 6; on unprotected religion, 12; at Villanova discussion of 1997, 208, 209; on violence of religion, 178, 179; on weak God, 8, 171, 173–76, 179, 188, 189; The Weakness of God: A Theology of the Event, 157, 173–76, 188, 248n71
Cartesian Meditations (Husserl), 243n9
Cavell, Stanley, 20, 26, 34
Celan, Paul, 62–63; “À la pointe acérée,” 64; analogy between rabbi and poet in work of, 61; “Beschneide das Wort,” 66; “Einem, der vor der Tür Stand,” 64; and Heidegger, 124; messianic speech of poetry of, 66; Die Niemandsrose, 61
Celestial Hierarchy (Pseudo-Dionysius), 26
Cendres (Derrida), 199
Certeau, Michel de, 19
Cherubinic Wanderer, The (Silesius), 26
Chrétien, Jean-Louis, 176
Christianity: Abraham and Christ contrasted, 141–42; Birault contrasts christianité and christianisme, 228n35; circumcision sets Jews and Muslims apart from, 98, 102; democracy linked to, 90; Derrida and Chri
stian Heideggerianism, 10, 72–87; the event of Christ, 149; Hegel on, 148–49; incarnate God in, 91; Kierkegaard on, 148–49; Kierkegaard on Abraham and, 146; Levinas on modern world as essentially Christian, 43
circumcision, 61, 62, 63–64, 67, 98–100, 102
“Circumfession” (Derrida), 9, 98–100, 104, 154, 176, 199, 200, 249n78
Cixous, Hélène, 100, 177, 233n47
“Cogito and the History of Madness” (Derrida), 219n38
Cohen, Joseph, 11
Cohn-Bendit, Daniel, 69
Colloque des Intellectuels Juifs de langue Française, 59
Confessions (Augustine), 154, 172, 173, 249n78
Corbin, Henry, 119
covenant, 66, 67
Crockett, Clayton, 154, 155
Damian, Peter, 171
Dawkins, Richard, 178
“Death of God”: Altizer’s interest in Derrida, 6; anatheism versus, 207; Derrida on Christianity and, 230n73; finitude and, 76; Nietzsche on, 84, 112; radical theology versus, 170, 171; Taylor on deconstruction and, 214n15
decision, 259n43
deconstruction: in American literary studies, 3; and a priori arguments against, 168, 247n60; as at odds with religion, 5, 153; and autoimmunity, 154–55; being-Jewish is the experience of, 54; as blind reading in the dark, 256n12; for breaking down exclusionary walls, 10; Caputo on, 179, 188, 191, 251n11; criticism of, 12; “Deconstruction and the Possibility of Justice” conference, 18, 217n7; in Derrida’s Of Grammatology, 2, 4; descriptive versus prescriptive views of, 161–65, 191; for de-sedimenting our most sedimented concepts, 153; as disciplinarily nomadic, 3; early formulations of, 72; ethics of, 11, 230n79; as experience of the impossible, 167, 170; as forever haunted by metaphysics, 130; and grace of God, 230n75; Habermas on, 113, 114–15, 116, 118; Hägglund’s abridgments and alterations of, 156–69; and Heidegger’s Destruktion, 116; hermeneutics distinguished from, 209, 211; as hyper-realism, 156; Jewishness associated with, 9–10, 60; Judeo-Christian heritage in, 216n38; Kearney on, 257n28; of literature and philosophy, 4, 118; logic in, 176; messianic effects of, 207–8; negative theology associated with, 6–7, 8, 170, 251n11; “openness of the future is worth more” as axiom of, 164, 191; as openness to the other, 207, 208, 258n31; opens structure of experience, 172; radical atheism associated with, 152–53, 155, 179–80; realism of, 155–56; and/or religion, 17–18; reopens and reinvents religion, 155; resistance to antithesis of genuine and false, 6–7; saves us from being saved, 176; secularization distinguished from, 35; skepticism of, 87; slippage into apophatic-kataphatic discourse, 27; in sphere of future active participle, 165; as structured like a prayer, 165, 170; Taylor’s use of, 169–70; as theory of responsibility, 163, 198; the undeconstructible, 15, 157–58; of Western metaphysics, 4. See also khora
Deleuze, Gilles, 13, 172, 173
De l’existence à l’existant (Levinas), 222n38, 223n60
democracy: in Algeria, 91–94, 106, 108; as deferred, 93, 94, 104; democratic autoimmunity, 92, 93, 105; democratic desire, 158; democratic rogues, 94, 95; democratic sovereignty, 91, 92; Derrida on “democracy to come,” 11, 60, 69, 109; European commitment to, 90; al Farabi and, 93; friendship associated with, 104; Islam seen as Other of, 88, 89–95; liberalism versus, 94; secularization associated with, 90, 92, 93, 231n9; universalism associated with, 108
Derrida, Jacques
atheism of: ana-theism contrasted with, 206; and messianic atheism, 199–212; as moot question, 29–30; as “passing as an atheist,” 5–7, 87, 169, 172–73, 187, 199–200, 211, 212, 243n11, 248n75; and radical atheism, 29, 34, 82, 169, 184–85, 196–97; and religion without religion, 176; religious atheism attributed to, 6; as strategic, 87
biography: background of, 2, 10, 39; Cambridge University honorary degree controversy, 3; circumcision of, 98–100; death of, 89; early life in Algeria, 97; education, 2, 39; expulsion from school, 39, 199; French citizenship revoked in 1940, 9; teaching career of, 2; as traveler, 96
and Islam and Arab world, 88–109; on Algerian elections of 1991–1992, 91–94; Algerian immigrants compared with, 97; denial of his Arab heritage, 97–98; Ishmael in works of, 104; Islam disavowed by, 10, 89, 95, 105–6, 109
and Judaism: on being Jewish, 48–58; born into Jewish family, 2, 10, 39; at Colloque des Intellectuels Juifs de langue Française, 59; on constitutive dissymmetry in Jewish identity, 51–52, 53, 56, 57–58; engagement with Jewish textual tradition, 12, 130, 238n36, 240n59; on Jewish election, 50–51, 53, 54, 62, 69, 71; Judéités: Questions pour Jacques Derrida conference, 111, 124, 241n5; as “last of the Jews,” 8–10, 19, 56, 71, 199; in second generation of post-Holocaust world, 39; sees himself as a Marrano, 95, 96, 98
and other thinkers: Adorno, 116, 239n58; Birault, 74, 80, 81, 83; Cixous, 100, 177; Habermas, 110–31; Heidegger, 10, 73, 81, 119; Husserl, 4, 73, 119; Levinas as cited by, 59–60; Levinas contrasted with, 39–40; Levinas as influence on, 10, 49, 52, 54–56, 57–58, 61; Levinas in “Violence and Metaphysics,” 7, 27, 120–21, 199; Marx, 4; Nietzsche, 5, 50, 52, 83; Rancière misreads his relation to Levinas, 60–61; Schmitt, 90, 92, 101
philosophical views of: aporia in method of, 4; on “as if” and political identity, 61, 69; on autoimmunity, 184; on l’à venir (to-come), 165–67, 247n52; closings as preoccupation of, 108; on contamination of transcendental and empirical, 15; criticism of, 3; on democracy to come, 11, 60, 69, 109; on desire, 158–60, 180, 187–88; destructive element of thought of, 214n19; on economy of violence, 193–94; ethics of, 162; and existentialism, 81, 238n36; on finitude, 79–81, 194; grafts poetry onto philosophy, 171–72; “grammatological opening” in thought of, 87; irrationalism attributed to, 237n26; on iteration, 20–24, 27–29, 33, 37, 153, 218n19; and linguistic philosophy, 228n37; on living on, 152, 174; logic of time of, 152, 183–84; as materialist, 151, 155, 156; open-ended critical practice of, 115–16; on the Other, 121–22, 125; on the otobiographical, 107; philosophy and literature distinguished, 116–18; on the poet, 61–62; on the promise, 189, 192; on radical evil, 180–83; on Rousseauian nostalgia versus Nietzschean forgetting, 85–86; on salutations, 108; seen as French Nietzschean, 83; on sovereignty, 90–91, 232n16; on speech privileged over writing, 4; strategies for reading texts as emphasis of, 3–4; “turns” in philosophy, 3, 11, 14, 72, 120, 123, 124, 153, 162, 179, 237n32; on the ultra-transcendental, 160–61, 162, 163, 164, 166; on unconditionals, 156–57, 184, 186, 190, 191–93; on the undeconstructible, 15, 157–58
religious views of: on Being and God, 82, 87; and Christian Heideggerianism, 10, 72–87; on “death of God,” 230n73; diversity of texts treating religion, 11; draws on resources from several religions, 2; on faith, 86, 182–83, 203; God effaced in philosophy of, 87; on God and the impossible, 250n85; God as understood by, 7–8; on idea of the unscathed and religion, 180, 182, 184; indeterminacy of his relation to religion, 2; as infinitely close to and at infinite remove from religion, 13; on literary transformation of religious figure, 66–68, 69; on Luke 9:60, 249n83; as “man of prayers and tears,” 9; meaning of “and” in “Derrida and Religion,” 14–20; messianism as conceived by, 129, 130–31, 194, 196, 201, 202; on moving from messianicity to messianism, 208–9; and negative theology, 6–7, 19, 170, 176, 203, 214n16, 248n75; and Nietzschean antireligious tradition, 5; philosophy and religion cohabit in writings of, 15; on prophecy, 207–8; provocation of his engagement with religion, 1; as radical theist, 32; religion without religion of, 6, 86, 153, 154, 170, 173, 176, 179, 202, 205, 206, 257n25; stance of belonging without belonging to a tradition, 14; on two sources of religion, 171; two ways of thinking about religion and, 169–70; writing insists on deep significance of theological archive, 22
works: “Abraham, the Other,” 40, 49–50, 53, 55, 56, 68, 135; Adieu to Emmanuel Levinas, 49, 120, 122–23, 199, 238n41; “Aporias, Ways and Voices,” 203; Aporias, 54, 55, 95, 217n9; “Avowing,” 59; Cendres, 199; “Circumfession,” 9, 98–100, 104, 154, 176, 199, 200, 249n78; “Différance,” 21, 27; “Edmond Jabès and the Question of the Book,” 62
, 64–65, 81; “The Ends of Man,” 83; “Force and Signification,” 8, 83; “The Force of Law,” 157, 248n71; Given Time I: Counterfeit Money, 244n26; Given Time to Psyché, 244n34; Glas, 161, 245n38; “Hospitality, Justice and Responsibility,” 202; “How to Avoid Speaking: Denials,” 26, 27, 72; introduction to Husserl’s Origin of Geometry, 8, 80, 82, 245n39; “Khora,” 257n14; Learning to Live Finally, 37; Literature in Secret, 59, 66–67, 68; Margins of Philosophy, 20, 21, 118, 217n9; Memoirs of the Blind, 203; Monolingualism of the Other, 9, 61; Of Hospitality, 202; Of Spirit: Heidegger and the Question, 120, 127; On the Name, 72; The Other Heading: Reflections on Today’s Europe, 135, 241n4; The Politics of Friendship, 101, 103, 104, 105; “Sauf le Nom,” 201–2; Schibboleth, 62–65, 66, 67, 199; “Signature Event Context,” 20, 21, 28; Specters of Marx, 11, 194, 203, 253n27; Speech and Phenomena, 22–24, 218n19; “Structure, Sign, and Play in the Human Sciences,” 7, 83, 85–86; Voice and Phenomenon, 2, 7, 118. See also “Faith and Knowledge”; Gift of Death, The; Limited Inc; Of Grammatology; Rogues (Voyous); Writing and Difference
Derrida and Religion: Other Testaments (Sherwood and Hart), 213n2, 216n40
Descartes, René: the Cogito, 219n38; doubt versus infinite truth, 80; on error and finitude, 76; Habermas compares Heidegger with, 112; ontological argument of, 168; second proof for existence of God, 14, 20–21, 27–29, 31, 32
desire, 158–60; beyond desire, 156, 202; democratic desire, 158; as desire for the impossible, 158, 180, 187–88, 244n26; desiring God, 169, 201; as for perishable goods, 167–68, 169; radical atheism on, 187, 197; responding to call of, 205; for survival, 185
Destruktion, 116
différance: as absolutely general condition, 167; blocks every relationship to theology, 5; in deconstruction of Western metaphysics, 4; Derrida resists hypostatization of, 6; and the divine, 8, 215n30; graphematic drift and, 25; Habermas on, 113–14; impossibility of theology as meaning of, 129; infinite, 37; and justice, 157; and location of transcendental condition of possibility, 18; material substance required by, 155, 245n39; messianicity of endless, 202; movement of, 4, 5, 87; as not deconstructible, 157; and Rousseauian nostalgia versus Nietzschean forgetting, 86; substituting for God, 28; ultratranscendental exemption of, 161
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