By Daniel Colucciello Barber
Deleuze’s philosophy of immanence vigorously rejects each attract the past. consequently, it is usually presumed to be detached to the troubles of faith. Deleuze and the Naming of God indicates that this isn't the case. Addressing the intersection among Deleuze’s idea and the proposal of faith, Barber proposes an alliance among immanence and the act of naming God. In doing so, he provides us a manner out of the paralysing debate among faith and the secular. What concerns isn't to take one aspect or the opposite, yet to create the recent during this global.
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Extra info for Deleuze and the Naming of God: Post-Secularism and the Future of Immanence
Sample text
One must first encounter the unthought, and in order to do this one must undo the presently given manner of relation between thought and being, which Heidegger rather famously termed ‘ontotheology’. If the difference between being and beings has remained unthought, this is because thought has been enveloped in an ontotheological framework. Ontotheology, according to Heidegger, names the tendency of thought that joins ontology (as science of being) and theology (as science of God, the ground of being) through a certain complicity between the grounded (ontos) and the ground (theos).
Instances of such investment are legion (and are often marked by some kind of relation to Hegelian developmentalism). It will have to suffice to note one especially succinct account of this working through, found in Santiago Zabala’s ‘Introduction’ to Richard Rorty and Gianni Vattimo, The Future of Religion, ed. Zabala (New York: Columbia University Press, 2004), p. 2. According to Zabala, the motivation for the ‘rebirth of religion in the third millennium’ is to be located in ‘the secularization of the sacred that has been at the center of the process by which the civilization of the western world developed’.
We can go some way toward articulating this immanence by comparing it to emanation, which is a paradigm of causation close to but noticeably dissimilar from immanence. Emanation refers to a giving that establishes the eminence of giver to recipient; the effect, while born out of the cause, is separated from it in the bearing forth. The emanation that relates effect to cause thus creates a hierarchy of cause over effect, for the effect does not fully remain in the cause. In such a case, an effect belongs to the cause only through the mediation of exitus and reditus.