Acts of Religion by Jacques Derrida

By Jacques Derrida

Acts of faith, compiled in shut organization with Jacques Derrida, brings jointly for the 1st time a few Derrida's writings on faith and questions of religion and their relation to philosophy and political tradition. The essays talk about non secular texts from Jewish, Christian, and Muslim traditions, in addition to non secular thinkers akin to Kant, Levinas, and Gershom Scholem, and include items spanning Derrida's occupation. the gathering contains new essays via Derrida that seem the following for the 1st time in any language, in addition to a considerable advent by means of Gil Anidjar that explores Derrida's go back to his personal "religious" origins and his makes an attempt to convey to mild hidden spiritual dimensions of the social, cultural, old, and political.

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And thereby to announce, through it, through the density of its his­ tory, a possibility that would not be solely Christian. For the concept of tolerance, stricto sensu, belongs first ofall to a sort of Christian domesticity. It is literally, I mean behind this name, a secret of the Christian community. It was printed, emitted, trans­ mitted and circulated in the name of the Christian faith and would hardly be without relation to the rise, it too Christian, of what Kant calls "reflecting faith "-a nd ofpure morality as that which is distinctively Christian.

Still entails that is religious, inherited in truth from a determinate religious stratum. Henceforth, despite the ethical and political urgencies that do not permit the response to be put off, reflection upon the Latin noun "religion" will no longer be held for an academic exercise, a philological embellishment or an etymological lux­ ury: in short, for an alibi destined to suspend judgement or decision, at best for another epoche. (29) Religion, in the singular? ' Is it not there, perhaps, that we must seek the beginning of a response?

It would be this history, it would merge with it. On the boat that brought us from Naples to Capri, I told myself that I would begin by r�calling this sort of too luminous evidence, but I did not dare. I also told myself, SIlently, that one would blind oneself to the phenomenon called "of religion" or of the "return of the religious" today if one continued to oppose so naIvely Reason and Religion, Critique or Science and Religion, techno scientific Modernity and Religion. Sup­ posing that what was at stake was to underst�nd, w� �ld �ne under� and anythi� , , about "what's-going-on-today-in-the-world-wIth-rehgIOn (and why , m the world .

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