Adoration by Nancy, Jean-Luc; McKeane, John

By Nancy, Jean-Luc; McKeane, John

During this paintings, Jean-Luc Nancy is going past his prior historic and philosophical suggestion and attempts to imagine - or at the very least crack open a bit to considering - a stance or bearing that may be compatible to the retreat of God that effects from the self-deconstruction of Christianity.


This publication makes use of a deconstructive strategy to collect the background of Western Monotheism (Christianity, Judaism, Islam) and reflections on modern atheism. It develops Nancy's thoughts of Read more...

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That language in its first and last instance addresses itself and addresses us to this heterogeneity, to this outside. Language is there for this alone, it does only this: it addresses, appeals to, calls out to the unnamable, what is strictly the reverse side of all possible nomination. This reverse side is not the world’s hidden face, nor a “thing in itself,” neither being [être] nor being [étant]. It does not exist: all existence opens itself starting from it and toward it. “Him,” “that [ça],” or “nothing”: the thing itself that is nothing in particular but that there should be some things, and a world, or worlds, and us, all of us, all existents.

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. Its contingency, its fortuitousness, its errancy are only fragile names, linked to the regime of sufficient reason, that attempt to say a reason that is not insufficient (it is not an abyss, though it has no bottom), but rather overflows all sufficiency, exceeding all satisfaction.

Irreparable and incompatible death struck life as an affliction. ”2 That life can be saved, or better still, that its salvation should be a certainty has been interpreted in many ways—by martyrdom, by ascesis, by mysticism, by the mastery and possession of nature, by adventure and enterprise, by the search for happiness, by the “emancipation of human-kind”—and we will come back to what this “salvation” [salut] might still mean to us, what it still has to tell us. ” However, eternal life is not life indefinitely prolonged, but life withdrawn from time in the very course of time.

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