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Cloud of the Impossible: Negative Theology and Planetary Entanglement (Insurrections: Critical Studies in Religion, Politics, and Culture)

By Catherine Keller

The event 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 definite ultimacy, ecologically. Out of an old theological lineage, the determine of the cloud involves express chance within the face of the most unlikely. An previous mystical nonknowing of God now hosts a present wisdom of uncertainty, of indeterminate and interdependent results, probably catastrophic. but the connectivity and collectivity of social activities, of the delicate, not likely webs of an alternate concept of lifestyles, continue materializing--a haunting desire, densely entangled, suggesting a extra convivial, relational world.

Catherine Keller brings technique, 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 enhance a "theopoetics of nonseparable difference." worldwide hobbies, own embroilments, non secular range, the inextricable family of people and nonhumans--these phenomena, of their unsettling togetherness, are exceeding our skill to grasp and deal with. by way of staging a sequence of encounters among the nonseparable and the nonknowable, Keller exhibits what will be born from our cloudiest entanglement.

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You impact and are affected willy-nilly. Entangle mindfully. What “heart,” the impact of affection (and it was once by no means, regardless of many moral translations, reducible to brain and will), does is to pump entanglement towards a boundless flourishing, rhythmically entrained with time, undefeated by way of dying. And with its radicalization within the love past family members and ken, not only of the stranger yet of the enemy, it practices the braveness (couer-age) that at the same time expands and deterritorializes the self, dispossesses it of its houses, its substance.

It's a nerve ending7 have an effect on materializes minimally, maxi mally, as i am hoping i've got helped you to think, and for us hence, within the earth. Doing God capacity performing no longer as separable brokers yet in differential collectives mindfully enfleshing our planetary entanglement. And planetarity itself enfolds our earthbound participation within the entire unfathomable universe of often darkish strength. The entangled apophasis of this meditation encourages agential collaborations, no longer separating mysticisms or enough micro cosms.

Whitman, “Song of Myself,” 52f. 18. Whitman, “Song of Myself: 32,” 60. 19. Alfred North Whitehead, strategy and truth: An Essay in Cosmology, corrected ed. , ed. David Ray Griffin and Donald W. Sherburne (New York: unfastened Press, 1978), 50. 20. Nussbaum, Upheavals of proposal, 656. 21. Deleuze, Essays severe and scientific, fifty nine. 22. Ibid. 23. Bernd Herzogenrath unfolds “Deleuze/Guattari’s inspiration of a minor literature” in addition to “Tocqueville’s proposal of the nexus of yank literature and democracy” with a view to “connect Whitman’s literary type to a ‘political style,’ to determine how Whitman derives an idea of a ‘new democracy’ from his experiments with language,” and examines how Deleuze’s hyperlink of Anglo-American literature to “Humean empiricism” is helping us comprehend “the paratactic politics of either Hume and Whitman,” who either wrote in a time of “union and fragmentation.

Sixty nine back the unknowing of God energizes an alter-knowing of the realm. This revelatory incomprehension unfolds alongside the diagonal of a universe so internally entangled as to call for a poetry of its personal unsaying. A cosmological apophasis was once, we observed, already expected in Nyssa and explicated in Cusa—and by no means with out the boundless eros to “know” the opposite. yet in Whitman this hope on the fringe of the unknown is steeped in intercourse and earth. For it's to the earth and our soulful embodiment of its crowds, its plenty, to its concrete evolution in our personal convulsive turning into, that he turns constantly back.

Forty five And now, as we spotted in bankruptcy 1, crediting Cusa’s docta ignorantia with this substitute danger, Derrida voices conscientiously “a convinced most unlikely danger of claiming the development. ” This speech won't exchange shock for wisdom, yet “produces the development past the confines of data. . . . this type of asserting is located in lots of reports the place, finally, the prospect that such and such an occasion will occur looks very unlikely. ”46 In different phrases what appears to be like very unlikely, what happens past wisdom, may well become—in the development, within the position, of the cloud—not in basic terms attainable, yet genuine.

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