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By Jacques Derrida

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

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Sample text

This is perhaps origin of light, the originary light, the very invisi in particular the Christian of orig­ what the believer or the theologian might say here, in the Lutheran tradi tion to which inary Christendom, of that Urchristentum Heidegger acknowledges owing so much . in order have been more than archi -origi nary, to finish: in view of a third place that could well ble, not the island nor the Promised the most anarchic and anarchivable place possi ble, opens, hollows or infini tizes the Land, but a certain desert, that which makes possi abstraction.

The places to which we call attention situate in our eyes chasms over which a great scholar walks with tranquil step, as though he knew what he was talking about, while at the same time acknowledging that at bottom he really doesn't know very much. ' What hap­ pened? Who, to be precise? A son, yours. How beautiful to have an example. Religion, nothing less: 20 . , y. 52 1 . ' comes from. . ThiS usage IS constant during the classical period. . In sum, religio is a hesitation that holds back, a scruple that prevents, and not a sentiment that guides an action or that incites one to practice a �ult.

The experience of belief, on the one hand (believing or credit, the fiduciary or the trustworthy in the act of faith, fidelity, the appeal to blind confidence, the testimonial that is always beyond proof, demonstrative reason, intuition); and the experience of the unscathed, of sacredness or of holiness, on the other? 2. These two veins (or two strata or two sources) of the religious should be dis­ tinguished from one another. They can doubtless be associated with each other and certain of their possible co-implications analysed, but they should never be confused or reduced to one another as is almost always done.

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