By Catherine Keller
The adventure of the most unlikely churns up in our epoch at any time when a collective dream turns to trauma: politically, sexually, economically, and with a undeniable ultimacy, ecologically. Out of an historical theological lineage, the determine of the cloud involves show threat within the face of the most unlikely. An outdated mystical nonknowing of God now hosts a present wisdom of uncertainty, of indeterminate and interdependent results, in all probability catastrophic. but the connectivity and collectivity of social hobbies, of the delicate, not going webs of an alternate suggestion of life, continue materializing--a haunting wish, densely entangled, suggesting a extra convivial, relational world.
Catherine Keller brings procedure, feminist, and ecopolitical theologies into transdisciplinary dialog with continental philosophy, the quantum entanglements of a "participatory universe," and the writings of Nicholas of Cusa, Walt Whitman, A. N. Whitehead, Gilles Deleuze, and Judith Butler, to improve a "theopoetics of nonseparable difference." international activities, own embroilments, spiritual variety, the inextricable family of people and nonhumans--these phenomena, of their unsettling togetherness, are exceeding our skill to understand and deal with. by means of staging a chain of encounters among the nonseparable and the nonknowable, Keller exhibits what might be born from our cloudiest entanglement.
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Additional info for Cloud of the Impossible: Negative Theology and Planetary Entanglement (Insurrections: Critical Studies in Religion, Politics, and Culture)
Cobb Jr. ” He made the positive alteration of the ecosocial world its urgent priority. Its interdisciplinary constructs attend far more to an empirical multiplicity of experiences, and to the new knowledges that they make possible, than to mysteries of unknowing. In other words, attraction to either apophatic mysticism or deconstruction was in this atmosphere of late twentieth-century constructive theology not manifest. Those of us articulating subjugated knowledges and challenging oppressive ones had little interest in our own nonknowing, except to overcome it as a systemically internalized blinder.
So we push further, after the fly, into the luminous shadows. MORE THAN IMPOSSIBLE When Derrida first chose to confront the relation of deconstruction to negative theology, it was to Dionysius the Areopagite that he turned. Within an early twentieth-century philosophical context richly inflected by French neoThomism, negative theology had already undergone a certain revival. But for the young Derrida the engagement with structuralism was paramount, and any dalliance with the mysticism that had originally attracted him was potentially disastrous.
66 Apophatic discourse, in other words, does not acquiesce in ineffability—in the mystery of a transcendence just too awesomely big for the language of us finite creatures. The irritating fly insults the Majesty of God and of His theologians. ” Remember the minor bug when we come to consider the minimal quantum. Deconstruction, a fly in the ointment of any smooth ontology, circles close to the abyss of the apophatic. Though Derrida has earlier, and with reason, refused to identify deconstruction with negative theology, in “Sauf le nom” he yields to admiration for the entire lineage.