The Limits Of Philosophy or Theology Otherwise (original) (raw)
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Epilogue 431 Bibliography 437 Index 461 X Preface theological, and, it would seem, even nonreligious, concern with religion, a type of philosophical reflection that does not simply coincide with itself but lets itself be "doubled," as he would put it, by religion. Only as reli gion's double can such philosophical reflection be said in turn to "haunt" all (positive or historical) religion. This exposure of the philosophical to the religious and, more indirectly, to the theological may provide us with the best, as well as both the most responsible and the most risky, access to the questions of ethics and politics in the current historical constella tion-and, who knows, perhaps beyond. My book circles around the persistent conceptual and analytical ne cessity for discourse to situate itself at once close to and at the farthest remove from the resources and current manifestations of the religious and the theological, their traditional and dominant figures, their cultural practices, and the basic tenets of their ethics and politics. This paradox is captured in the familiar French expression adieu, which Levinas made into a philosopheme. 1 The adieu conveys the departure from all known, all-too-human-positive, metaphysical, ontotheological-names of the divine, and of everything that has come to take its place. Yet if this ex pression signals a leave-taking, a departure from the postulation of an ir reducible realm or being called divine-epitomized by the unity of some unknown, perhaps unpronounceable, name-one might also interpret it as a hint, a gesture toward the absolute (in the etymological sense of the Latin absolvere, to set free or untie) that eludes all context and every ref erence, but that nonetheless marks, enables, and challenges every utter ance-and not just prayer or ritual-from within and without. As we shall see, examples of this are legion. 1. Adieu was a working title of this project for some time; see also my ''Adieu, a <lieu, a
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