the mystical theology of valentin weigel - DataSpace at Princeton ...
the mystical theology of valentin weigel - DataSpace at Princeton ...
the mystical theology of valentin weigel - DataSpace at Princeton ...
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neg<strong>at</strong>iva is getting <strong>at</strong> <strong>the</strong> same point as <strong>the</strong> step/not beyond, 402 both <strong>of</strong> which are<br />
impossible journeys undertaken without known goals, similar to Derrida’s destinnerant<br />
and contre-allée: “And wh<strong>at</strong> is <strong>the</strong> via neg<strong>at</strong>iva if not <strong>the</strong> way or p<strong>at</strong>h marked by <strong>the</strong> not,<br />
<strong>the</strong> passage to a shore we will never reach, a step/not beyond? Why can I not stop<br />
speaking <strong>of</strong> God, <strong>of</strong> whom I cannot say a thing?” 403 The via neg<strong>at</strong>iva is explicitly made a<br />
figure <strong>of</strong> <strong>the</strong> “postmodern condition,” which, for Caputo, is far from being new but ra<strong>the</strong>r<br />
“also very ancient,” as his reference to apoph<strong>at</strong>icism (“why can I not stop speaking <strong>of</strong><br />
God?”) suggests. 404 The question is <strong>the</strong>n whe<strong>the</strong>r Christianity as a whole is “rescued” for<br />
post-modernity, or whe<strong>the</strong>r Dionysius is “rescued” for Christianity.<br />
But while Caputo proclaims <strong>the</strong> good news <strong>of</strong> deconstruction to practitioners <strong>of</strong><br />
neg<strong>at</strong>ive <strong>the</strong>ology, one might wonder whe<strong>the</strong>r deconstructionists are equally pleased to<br />
hear this news. Derrida, though he deliber<strong>at</strong>ely gave neg<strong>at</strong>ive <strong>the</strong>ology a fair hearing,<br />
ultim<strong>at</strong>ely remains skeptical about whe<strong>the</strong>r différance and neg<strong>at</strong>ive <strong>the</strong>ology are indeed<br />
walking along <strong>the</strong> same trackless p<strong>at</strong>h, suspecting th<strong>at</strong> neg<strong>at</strong>ive <strong>the</strong>ology “seems to<br />
reserve, beyond all positive predic<strong>at</strong>ion, beyond all neg<strong>at</strong>ion, even beyond Being, some<br />
hyperessentiality, a being beyond Being.” 405 More concretely, he also draws <strong>at</strong>tention to<br />
<strong>the</strong> ease with which an ecclesiastical or celestial hierarchy can slip into a political<br />
hierarchy. Dionysius’ Mystical Theology, for instance, begins by imagining Moses<br />
ascending Mount Moriah to meet God in <strong>the</strong> cloud—an ascent th<strong>at</strong> begins, as Dionysius<br />
Meister Eckhart," in Mysticism and Social Transform<strong>at</strong>ion (Syracuse, NY: Syracuse University Press,<br />
2001), 77; Derrida, "Denials".<br />
402 This is <strong>the</strong> awkward transl<strong>at</strong>ion <strong>of</strong> <strong>the</strong> pas-au dela, where pas is a homonym in French, meaning both<br />
step and not. Caputo takes <strong>the</strong> term from Maurice Blanchot. Caputo, Wh<strong>at</strong> Would Jesus Deconstruct?, 42ff.<br />
403 Ibid, 54.<br />
404 Ibid, 56.<br />
405 Jacques Derrida, "How to Avoid Speaking: Denials," in Languages <strong>of</strong> <strong>the</strong> Unsayable: The Play <strong>of</strong><br />
Neg<strong>at</strong>ivity in Liter<strong>at</strong>ure and Literary Theory, trans. Ken Frieden, 3-70 (New York: Columbia University<br />
Press, 1989), 7-8.<br />
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