By John Llewelyn
Pursuing Jacques Derrida's reflections at the probability of "religion with no religion," John Llewelyn makes room for a feeling of the non secular that does no longer rely on the religions or conventional notions of God or gods. starting with Derrida's assertion that it used to be Kierkegaard to whom he remained such a lot devoted, Llewelyn reads Kant, Hegel, Nietzsche, Feuerbach, Heidegger, Sartre, Levinas, Deleuze, Marion, in addition to Kierkegaard and Derrida, in unique and compelling methods. Llewelyn places religiousness in very important contact with the struggles of the human , discovering spiritual area within the margins among the secular and the religions, transcendence and immanence, religion and information, confirmation and depression, lucidity and insanity. This provocative and philosophically wealthy account indicates why and the place the spiritual issues.
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Pursuing Jacques Derrida's reflections at the probability of "religion with no religion," John Llewelyn makes room for a feeling of the spiritual that does now not rely on the religions or conventional notions of God or gods. starting with Derrida's assertion that it used to be Kierkegaard to whom he remained such a lot trustworthy, Llewelyn reads Kant, Hegel, Nietzsche, Feuerbach, Heidegger, Sartre, Levinas, Deleuze, Marion, in addition to Kierkegaard and Derrida, in unique and compelling methods.
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Extra resources for Margins of Religion: Between Kierkegaard and Derrida (Studies in Continental Thought)
To say with Hegel that there is a limit between understanding and reason is to say that they are not utterly heterogeneous. Reason, Hegel argues, is the truth of what Kant calls understanding. Understanding finds that it is not opposed to reason, but is an immature form of it. In the supplement to §386 of the Philosophy of Mind Hegel writes: We make ourselves finite by receiving an Other into our consciousness; but in the very fact of our knowing this Other we have transcended this limit (Schranke).
37 He refers to Talleyrand also, however, as an instance of a man of genius who might have become a great religious genius if he had not devoted himself to a career in the public world. Perhaps his clubfoot was a divine sign of this, comparable with Paul’s shortness of stature and the thorn in his flesh—comparable too with what Kierkegaard called the thorn in his own flesh and with the spindly legs which protruded so far below his trousers that they provoked taunts from the burghers of Copenhagen.
Philosophy as such cannot discount it. So Hegel’s philosophy of philosophy cannot. It cannot exclude it even by the talking cure, by appealing to the madman’s reason. For reason has its own moment of madness. Before moving to the question of the nature of this moment we must return to the two questions posed above about Hegel in order to ask what answer we should expect Foucault to give to them on the basis of his reading of the first Meditation of Descartes. Would he say that Hegel’s philosophy includes madness in reason and in the full blossoming o n t h e bo r d er l i n e o f m a d n es s | 17 of reason known as philosophy, what we found Aristotle calling thinking in its fullest sense, or would he say that Hegel excludes madness from reason and philosophy by refusing to face the full blossoming of madness?
Margins of Religion: Between Kierkegaard and Derrida (Studies in Continental Thought) by John Llewelyn