Notes and References

Introduction

1. Derrida 'Living on: Border Lines', tr. James Hulbert in The Derrida Reader:Between the Blinds, ed. Peggy Kamuf (Hemel Hempstead: HarvesterWheatsheaf, 1991), pp. 256-7.

2. Inferno, tr. John D. Sinclair (Oxford: Oxford University Press, 1961),pp.426-7.

3. See Victor Turner, The Forest of Symbols (Ithaca: Cornell University Press,1967), particularly pp. 93-111; and The Ritual Process (London: Routledge& Kegan Paul, 1969).

4. Gerhard Ebeling, The Study of Theology, tr. Duane A. Priebe (London:Collins, 1979), p. ix.

5. See Raymond Williams, 'Marxism and Culture', in Culture and Society1780-1950 (London: Chatto & Windus, 1960), pp. 265-84.

6. For a translation of this essay and others by Horkheimer (such as his 1939'The Social Function of Philosophy') see Critical Theory: Selected Essays, tr.Matthew J. O'Connell (New York: Herder & Herder, 1972), pp. 188-243.Two books have examined the connections and differences between thecritical theory of the Frankfurt School and contemporary (particularlyFrench) critical theory: Peter Dews, The Logics of Disintegration: Post­StructuralistThought and the Claims ofCritical Theory (London: Verso, 1987)and David Couzens Hoy and Thomas McCarthy, Critical Theory (Oxford:Blackwell, 1994).

7. Karl Mannheim, Ideology and Utopia: An Introduction to the Sociology ofKnowledge (London: Routledge & Kegan Paul, 1936), pp. 237-80.

8. The Dialecticofthe Enlightenment, tr. John Cumming (London: Verso, 1979),p. xv. Those aware of the work of the Frankfurt School will no doubt alsobe aware that their understanding of 'reification' is a considerable devel­opment upon Marx's.

9. Couzens Hoy and McCarthy, Critical Theory, p. 114.10. Language and Silence (London: Faber & Faber, 1967) p. 340.11. Course in General Linguistics, trs Roy Harris (London: Duckworth, 1983),

p.77.12. Ecrits, tr. Alan Sheridan (London: Tavistock Publications, 1977), p. 147.13. The Feudof Language: A Historyof StructuralistThought, tr. Linda Jordan and

Thomas Pavel (Oxford: Blackwell, 1989), pp. 4-5.14. Structural Anthropology, 2 vols, tr. Claire Jacobson and Brooke Grundfest

Schoepf (London: Penguin Press, 1977), 1, p. 34.15. Of Grammatology, tr. Gayatri Spivak (Baltimore: Johns Hopkins University

Press, 1976), pp. 158, 163.16. 'Introduction' to his edited volume The States of 'Theory': History, Art and

CriticalDiscourse (New York: Columbia University Press, 1990), p. 3.17. See Terry Eagleton's Literary Theory: An Introduction (Oxford: Blackwell,

172

Notes and References 173

1983) and Stephen D. Moore's Literary Criticism and the Gospels: TheTheoretical Challenge (New Haven and London: York University Press,1989).

18. See T.R. Wright, Theology and Literature (Oxford: Blackwell, 1988 and thejournal Literature and Theology (published quarterly by Oxford UniversityPress).

1 Theology and representation

1. The Cryingof Lot 49 (London: Pan, 1979), p. 15.2. For an introduction to the nature of revelation, see Avery Dulles, Models of

Revelation (Dublin: Gill & Macmillan, 1983) and, more recently, KeithWard, Revelation and Reason (Oxford: Oxford University Press, 1994).

3. The Confessions, tr. Henry Chadwick (Oxford: Oxford University Press,1991), p. 3.

4. The last three books of the work are a meditation upon and exegesis of thefirst chapter of Genesis.

5. See Richard Southern, Saint Anselm: A Portrait in a Landscape (Cambridge:Cambridge University Press, 1990), pp. 197-227.

6. Cur Deus Homo in St Anselm: Basic Writings, tr. S.N. Deane (La Salle: OpenCourt Publishing, 1962), p. 193.

7. For the various forms intertextuality can take, see Intertextuality: Theoriesand Practices, eds Michael Worton and Judith Still (Manchester: ManchesterUniversity Press, 1990).

8. Church Dogmatics, II. 1, tr. T.H.L. Parker et al. ( Edinburgh: T. & T. Clark,1957), p. 236.

9. For a discussion of Aquinas' view of analogy, see David Burrell, Aquinas:God and Action (London: Routledge & Kegan Paul, 1979); and Knowing theUnknowable God (Notre Dame: University of Notre Dame Press, 1986). Seealso John F. Wippel, 'Metaphysics', in The Cambridge Companion to Aquinas,eds Norman Kretzmann and Eleonore Stump (Cambridge: CambridgeUniversity Press, 1993).

10. Church Dogmatics, II. 1, p. 229.11. For the most recent contributions to this debate see Henry Chavannes, The

Analogy betweenGodand the World in St Thomas Aquinas and KarlBarth (NewYork: Vantage Press, 1992); Bruce McCormack, Karl Barth's CriticallyRealistic Dialectical Theology: Its Genesis and Development 1909-1936(Oxford: Oxford University Press, 1995); Graham Ward, Barth and Derrida:The Language of Theology (Cambridge: Cambridge University Press, 1995);and Eugene F. Rogers, Thomas Aquinas and Karl Barth: Sacred Doctrine andthe Natural Knowledge ofGod (Notre Dame: University of Notre Dame Press,1995).

12. Sallie McFague, Metaphorical Theology: Models of God in Religious Language(London: Student Christian Movement, 1982), p. 13.

13. Ibid., p. 15.14. Ibid., p. 18.15. See here the work of David Tracy, most particularly The Analogical

Imagination (London: Student Christian Movement, 1981), Chapters 3, 4and 5.

174 Notes and References

16. Interpretation Theory: Discourse and the Surplus of Meaning (Texas: TexasChristian University Press, 1976), p. 64.

17. Ibid., p. 68.18. Metaphor and Religious Language (Oxford: Oxford University Press, 1985),

p.149.19. Ibid., p. 159.20. See Timothy Jenkins' review article of her book in Journal of Literature and

Theology, 3 (2)Ouly 1989).21. Church Dogmatics, 1. 1 (Edinburgh: T. & T. Clark, 1975), p. 11.22. The interviewer was Catherine David of Le nouvel observateur. The interview

took place in the Spring of 1983, it appeared on 9 September 1983, tr.David Allison. The translation is available in David Wood and RobertBernasconi (eds), Derrida and Ditfetance (Evanston: NorthwesternUniversity Press, 1988) pp. 71-82.The selection of texts referred to throughout this section on Derrida are asfollows:Aporias, tr. Thomas Dutoit (Stanford: Stanford University Press, 1993).Limited Inc., tr. Samuel Weber (Evanston: Northwestern University Press,1988).Margins of Philosophy, tr. Alan Bass (Chicago: University of Chicago Press,1981).Memoires: for Paul de Man, trs Cecile Lindsay et al. (New York: ColumbiaUniversity Press, 1986).OfGrammatology, tr. Gayatri Chakravorty Spivak (Baltimore: Johns HopkinsUniversity Press, 1976).Of Spirit: Heidegger and the Question, trs Geoff Bennington and RachelBowlby (Chicago: Chicago University Press, 1989).Psyche (Paris: Galilee, 1987).Specters ofMarx, tr. Peggy Kamuf (London: Routledge, 1994).Speech and Phenomenaand OtherEssayson Husserl's TheoryofSigns, tr. DavidAllison (Evanston: Northwestern University Press, 1973).Truth in Painting, trs. Geoff Bennington and Ian McLeod (Chicago: ChicagoUniversity Press, 1987).Writing and Difference, tr. Alan Bass (London: Routledge & Kegan Paul, 1978).For an excellent bibliography of Derrida's work (and the available Englishtranslations) until 1990 see Peggy Kamuf (ed.), The Derrida Reader: Betweenthe Blinds (Hemel Hempstead: Harvester Wheatsheaf, 1991).

23. The secondary material on Derrida is already voluminous. ChristopherNorris Derrida (London: Fontana, 1987) is readable, but needs updating.Rodolphe Gasche, The Tain on the Mirror: Derrida and the Philosophy ofReflection (Cambridge, Mass.: Harvard University Press, 1986) is an excel­lent discussion of Derrida's philosophical genealogy. Irene E. Harvey,Derrida and the Economy of Difference (Bloomington: Indiana UniversityPress, 1986) is a thorough discussion of his early work, emphasizing theimportant place 'economy' has in Derrida's thinking. Two other books canbe picked out as significant studies: Henry Staten, Wittgenstein and Derrida(Lincoln: University of Nebraska Press, 1984) and Herman Rapaport,Heidegger and Derrida: Reflections on Time and Language (Lincoln: NebraskaUniversity Press, 1989).

Notes and References 175

24. Course in General Linguistics, tr. Roy Harris (London: Duckworth, 1983)p.139.

25. Ibid., p. 69.26. Ibid., p. 99.27. Ibid., p. 107.28. 'Quest for the Essence of Language', in Language in Literature, eds Kystyna

Pomorska and Stephen Rudy (Cambridge, Mass: Harvard University Press,1987), pp. 413-27.

29. See R. Iakobson and M. Halle, Fundamentals of Language (Le Hague:Mouton, 1975).

30. See StructuralAnthropology (London: Penguin, 1968), Chapter 2.31. See Derrida's Given Time: I, Counterfeit Money, tr. Peggy Kamuf (Chicago:

University of Chicago Press, 1992).32. See D'un ton apocalyptique adopte naguere en philosophie (Paris: Galilee,1983)

pp. 63-78; 'On a Newly Arisen Apocalyptic Tone in Philosophy', tr. JohnLeavy, Ir, in Raising the Tone of Philosophy: Late Essay by Immanuel Kant,Transforrnative Critiqueby Jacques Derrida, ed. Peter Fenves (Baltimore: JohnsHopkins University Press, 1993).

33. See Robert Bernasconi's article 'The Trace of Levinas in Derrida', in Derridaand Differance.

34. See Philosophical Investigations, tr. G.E.M. Anscombe (Oxford: Blackwell,1953), Part II, section xi.

35. His clearest statements about theology and the economy of differancecomein Positions, tr. Alan Bass (Chicago: University of Chicago Press, 1981); OfSpirit: Heidegger and the Question, trs Geoffrey Bennington and RachelBowlby (Chicago: University of Chicago Press, 1989); 'Comment ne pasparler: Denegations', in Psyche, tr. by Ken Frieden for Languages of theUnsayable: The Play ofNegativity in Literatureand LiteraryTheory, eds SanfordBudick and Wolfgang Iser (New York: Columbia University Press, 1989); Onthe Name, trs David Wood et al. (Stanford: Stanford University Press, 1995);'Foi et Savoir: Les deux sources de la "religion" aux limites de la simpleraison', in La Religion: Seminaire de Capri sous la direction de Jacques Derridaand Gianni Vattimo (Paris: Seuil, 1996), pp. 9-86.

36. Derrida's concern with the act of mourning and its relationship to theeconomy of the sign has parallels here with Kristeva's work on abjectionand melancholy (see Chapter 3). For Derrida's more extensive analysis ofthe work of mourning see Memoires forPaul de Man and Memoirsof the Blind:The Self-Portrait and Other Ruins, trs Pascale-Anne Brault and Michael Naas(Chicago: Chicago University Press, 1993).

37. For the positive and negative associations of Derrida's 'deconstruction' see'Letter to Japanese Friend', trs David Wood and Andrew Benjamin, inDerrida and Differance, pp. 1-5.

38. The selection of texts referred to throughout this section on Irigaray are asfollows:An Ethics ofSexualDifference, trs Carolyn Burke and Gillian C. Gill (London:Athlone Press, 1993).The Irigaray Reader, ed. Margaret Whitford (Oxford: Blackwell, 1991).Sexes and Genealogies, tr. Gillian C. Gill (New York: Columbia UniversityPress, 1993).

176 Notes and References

Speculum of the Other Woman, tr. Gillian C. Gill (Ithaca: Cornell UniversityPress, 1985).Marine Lover: Of Friedrich Nietzche, trs Gillian C. Gill (New York: ColumbiaUniversity Press, 1991).This Sex Which Is Not One, trs Catherine Porter and Carolyn Burke (Ithaca:Cornell University Press, 1985).The best systematic analysis of Irigaray's work at the moment is MargaretWhitford, Luce Irigaray: Philosophy in the Feminine (London: Routledge,1991). The best bibliography of secondary literature, and an excellentcollection of articles on Irigaray, can be found in Engaging with Irigaray, edsCarolyn Burke, Naomi Schor and Margaret Whitford (New York. ColumbiaUniversity Press, 1994). A good, brief introduction to the significance ofIrigaray's thinking can be found in Toril Moi, Sexual/Textural Politics:Feminist LiteraryTheory (London: Routledge, 1985), pp. 127-49.

39. There are parallel concerns here with representation and the femininebetween Irigaray's feminist project and that of her contemporary, HeleneCixous (see Chapter 4).

40. For an exhaustive, and highly readable, study of psychoanalysis in Franceand Lacan's work see Elizabeth Roudinesco, Jacques Lacan & Co., A Historyof Psychoanalysis in France 1925-1985, tr. Jeffrey Mehlman (London: FreeAssociation Books, 1990). For the wider philosophical concern with desire,and the impact on France of Hegel's metaphysics of desire, see JudithButler, Subjects ofDesire.

41. Ecrits: A Selection, p. 147. Lacan and Theological Discourse, eds. EdithWyschogrod, David Crownfield and Carl Raschke (New York: SUNY, 1989)offers several essays in which Lacan's thinking is employed in theologicalcontexts.

42. Ibid., p. 187.43. Ibid., p. 55.44. Ibid., p. 7.45. Ibid., pp. 5-6.46. Ibid., p. 285.47. The Title of the Letter, trs Francois Raffoul and David Pettigrew (New York:

State University of New York Press, 1992), pp. 114-15.48. 'Women's Exile: Interview with Luce Irigaray', tr. Couze Venn, in Deborah

Cameron (ed.), The Feminist Critique of Language (London: Routledge,1990), p. 81.

49. Ibid., p. 82.50. For the relevant texts and something of the debate involved here, see

Feminine Sexuality:Jacques Lacan and the Ecole freudienne, eds. Juliet Mitchelland Jacqueline Rose (London: Macmillan, 1982).

51. See her highly accessible Je, Tu, Nous: Towards a Culture of Difference, tr.Alison Martin (London: Routledge, 1993).

52. Ope cit., p. 181.53. See here an interesting account of the relationship between hysteria,

mimetic performance and Irigaray's textual strategies in Elizabeth Grosz,Sexual Subversions: Three French Feminists (Sydney: Allen & Unwin, 1989),pp. 132-9.

54. See Thinking the Difference: For a Peaceful Revolution, tr. Karin Montin

Notes and References 177

(London: Athlone Press, 1994). Helene Cixous, in her own exploration ofthe male and the female, wishes to propose the possibility of a bi-sexualculture. See her essays 'The Laugh of the Medusa', in New French Feminisms,eds Elaine Marks and Isabelle de Courtivron (Brighton: Harvester Press,1981) and 'Tancredi Continues', in her 'Coming to Writing l and OtherEssays,ed. Deborah Jenson (Cambridge, Mass.: Harvard University Press, 1991).

55. See her books Elemental Passions, trs Joanna Collie and Judith Still (London:Athlone, 1992) and Marine Lover: Of Friedrich Nietzsche, tr. Gillian C. Gill(New York: Columbus University Press, 1991).

56. As an example of a philosopher who has developed Irigaray's suggestions,see Grace Jantzen, Becoming Divine (Manchester: Manchester UniversityPress, 1998).

57. Tr. in Graham Ward (ed.), The Postmodern God (Oxford: Blackwell, 1997),pp. 198-213.

58. See my article 'Divinity and Sexuality: Luce Irigaray and Christology',Modern Theology, 12(2) (April 1996), pp. 221-37.

59. Perhaps a warning here issues from reading the rather forced parallelismsof Serene Jones, 'This God Which Is Not One: Irigaray and Barth on theDivine', in Transfigurations: Theology and French Feminists, eds C.W. MaggieKim, Susan M. St Ville and Susan M. Simonaitis (Minneapolis: AugsburgFortress, 1993). See the much better essay in the same volume by ElizabethGrosz, 'Irigaray and the Divine'.

60. The major work by Gayatri Chakravorty Spivak on cultural politics is InOther Worlds: Essays in Cultural Politics (London: Routledge, 1988).

61. For Derrida, see The Other Heading: Reflections upon Today's Europe, trsPascale-Anne Brault and Michael B. Naas (Bloomington: Indiana UniversityPress, 1992) and The Politics of Friendship, tr. George Collins (London:Verso, 1997). See also Richard Beardsworth, Derrida and the Political(London: Routledge, 1996); Morag Patrick, Derrida, Responsibility andPolitics (Aldershot: Ashgate, 1997); and Drucilla Cornell et al.,Deconstruction and the Possibility of Justice (London: Routledge, 1992). ForIrigaray's more overtly political stance can be seen in her I Love to You andThinking the Difference.

62. Spivak's attack on Kristeva's work is pronounced. She doubts her commit­ment to feminism, she is sceptical of what she sees as Kristeva's WesternEurocentrism, her Catholicism and psychoanalytical position. Some of thiscritique could be based upon a misreading of Kristeva. We do not have toread Kristeva as advocating a pre-originary space in which 'Christian agapecan be seen to pre-date Eros' (In Other Worlds, p. 264). It is interesting thatthis is how she is perceived by one Marxist feminist.

63. The other contributors to Subaltern Studies include the Indian historiansRanajit Guha, Partha Chatterjee and Dipesh Chakrabarty. Their historio­graphical tools owe much to structuralism.

64. See Edward Said's work on cultural politics in Orientalism (London:Routledge, 1978) and Culture and Imperialism (London: Chatto & Windus,1993) has affinities with subaltern studies. See also Homi Bhabha, TheLocation of Culture (London: Routledge, 1995).

65. The selection of texts referred to throughout this section on Judith Butlerare as follows:

178 Notes and References

Bodies that Matter: On the Discursive Limits of 'SexI (London: Routledge,1993).GenderTrouble: Feminism and the Subversion of Identity (London: Routledge,1990).The PsychicLife ofPower(Stanford: Stanford University Press, 1997).Subjects ofDesire: Hegelian Reflections in Twentieth-CenturyFrance (New York:Columbia University Press, 1987).

66. The major voices in queer theory attempt to give queer readings to litera­ture and film. Butler engages in this kind of work in Bodies that Matter.Elsewhere there is the work of Eve Kosofsky Sedgwick, BetweenMen:EnglishLiteratureand Male HomosocialDesire(New York: Columbia University Press,1985); Epistemology of the Closet (Hemel Hempstead: Harvester Wheatsheaf1991); and Tendencies (Durham: Duke University Press, 1993). KathrynBond Stockton's work also belongs here, as does Bruce R. Smith,Homosexual Desire in Shakespearean England: A Cultural Poetics (Chicago:University of Chicago Press, 1991) and Michael Roche, ForbiddenFriendships: Homosexual and Male Culture in Renaissance Florence (Oxford:Oxford University Press, 1996).

67. Louis Althusser was a French, Marxist philosopher who published much ofhis work in the 1960s. He lived and taught at the Ecole Normale Superieureand had an influence over many of the French poststructuralists who camefrom there. In 1981 he was committed to hospital for murdering his wife.

68. See here Thomas Laqueur and Cartherine Gallagher (eds.), The Making oftheModern Body; Sexuality and Society in the Nineteenth Century (Berkeley:University of Califonia Press, 1987) and Thomas Laqueur, Making Sex:Bodyand Gender from the Greeks to Freud (Cambridge. Mass.: Harvard UniversityPress, 1990).

69. More has been written on Derrida than Irigaray. The most important exam­inations of theological ideas in Derrida's work have been: SusanHandelman, The Slayers ofMoses: The Emergence ofRabbinic Interpretation inModern Literary Theory (Albany: State University of New York Press, 1982);Mark C. Taylor, Deconstructing Theology (New York: Crossroad PublishingCo., 1982); Kevin Hart, Trespass of the Sign (Cambridge: CambridgeUniversity Press, 1989); Harold Coward and Toby Forshay (eds) Derrida andNegative Theology (New York: SUNY, 1992); Graham Ward, Barth, Derridaand the Language of Theology (Cambridge, Cambridge University Press,1995); Isolde Andrews, DeconstructingBarth: A Study of The ComplementaryMethods of Karl Barth and Jacques Derrida (Berlin: Peter Laing, 1996); andJohn D. Caputo, The Prayer and Tears of Jacques Derrida: Religion withoutReligion (Bloomington: Indiana University Press, 1997). A number of otherbooks have employed Derrida's work to develop a theological position ­jean-Luc Marion, L'ldol et la distance (Paris: Grasset, 1977) - or drawcomparisons between Derrida's work and a particular theologian - WalterLowe, Theologyand Difference: The Wound ofReason (Bloomington: IndianaUniversity Press, 1993).

On Irigaray no full-length study of Irigaray's philosophy of religion existsas yet. The nearest to it is the book by Tina Chanter, Ethics ofEros (London:Routledge, 1994). Besides the articles in Transfigurations, there is PhilippaBerry, 'Woman and Space according to Kristeva and Irigaray', in Philippa

Notes and References 179

Berry and Andrew Wernick (eds.) Shadow of Spirit (London: Routledge,1992). Margaret Whitford devotes pp. 140-7 in her book to outlining thecentral texts and thesis of Irigaray and the divine. Both Pamela Andersonin Towards a Feminist Philosophy of Religion (Oxford: Blackwell, 1997), andGrace Jantzen in Becoming Divine employ lrigaray's work for developingtheir own approach to a feminist philosophy of religion. One should alsonote Katheryn Bond Stockton, God Between Their Lips: Desire betweenWomen in Irigaray, Bronte and Eliot (Stanford: Stanford University Press,1994) which develops a number of queer readings of Victorian fiction onthe basis of examining the divine in Irigaray's work.

70. I have attempted such work in 'Biblical Narrative and the Theology ofMetonymy', Modern Theology, 7(4) (Iuly 1991); Chapter 11 of Barth, Derridaand the LanguageofTheology; 'Allegoria Amoris', in Paul Heelas (ed.), Religion,Modernity and Postmodernity (Oxford: Blackwell, 1997); 'Kenosis: Death,Discourse and Resurrection', in Luce Gardiner, David Moss, Ben Quash andGraham Ward, Balthasar at the End ofModernity (Edinburgh: T. & T. Clark,1999).

71. Typography: Mimesis, Philosophy, Politics (Cambridge, Mass.: HarvardUniversity Press, 1989), p. 118.

72. See Chapter 15 of L'Idol et la distance and La Crolse de visible (Paris: LaDifference, 1991).

73. The term is described in Chapter 15 of L'Idol et la distance. The FrenchCatholics working on the relationship between phenomenology and theol­ogy include: jean-Luc Chretien, Michel Henry, jean-Francots Courtine andJean-Yves Lacoste. A collection of essays, Phenomenologie et Theologie (Paris:Criterion, 1992) is representative of this current theological enquiry.

74. Two theologians of the twentieth century, in particular, have attempted atheology of sexual difference: Barth and Hans Urs von Balthasar. For acritique of Barth's account see my article 'The Erotics of Redemption: AfterKarl Barth', Theologyand Sexuality (March 1997); for a critique of Balthasar'saccount see Moss and Gardiner's essay in Balthasar at the End ofModernity,(n. 70 above).

75. For an attempt at constructing a gay theology in the light of queer theorysee Malcolm Edward's contribution to Elizabeth Stuart and Adrian Thatcher(eds.) Christian Perspectives on Sexuality and Gender (Leominster: Gracewing,1996).

76. See my article, 'In the Name of the Father and the Mother', Literature andTheology, 8(3) (September 1994).

77. On Patristic theology, see Gillian Cloke, This Female Man of God: Womenand Spiritual Power in the Patristic Age (London: Routledge, 1995). Onwomen in the Medieval period see the work of Caroline Walker Bynum,particularly Jesus as Mother: Studies in the Spirituality of the High Middle Ages(Berkeley: University of California Press, 1982).

78. The closest is perhaps the attempt at a feminist dogmatics (the doctrines ofsin and atonement, in particular) in Mary Grey, Redeeming the Dream:Feminism, Redemption and Christian Tradition (London: SPCK, 1989). Seealso the essays by Janet Soskice and Sarah Coakley in Daphne Hampson(ed.), Swallowing the Fishbone (London: SPCK, 1997).

79. See here the work of Talal Asad in his Genealogies ofReligion: Discipline and

180 Notes and References

Reasons of Power in Christianity and Islam (Baltimore: Johns HopkinsUniversity Press, 1993).

2 Theology and history

1. The Collected Works ofFranzKafka, ed. Nahum N. Glatzer (London: PenguinBooks, 1988), p. 449.

2. Introduction to Benjamin, Illuminations, tr. Harry Zohn (London: Fontana,1973), p. 23.

3. Ibid., p. 249.4. Ibid., p. 107 in Benjamin's essay 'The Storyteller'.5. See J.N.D. Kelly, Early Christian Creeds (London: Longman, 1950), p. 149.6. 'The Time of Revelation', Church Dogmatics, I. 2, trs G.T. Thomson and

Harold Knight (Edinburgh: T. & T. Clark, 1956), p. 45.7. See Hans-Georg Gadamer, Truth and Method (London: Sheed & Ward,

1975), pp. 153-214.8. David Friedrich Strauss, The Life of Jesus Critically Examined, ed. Peter C.

Hodgson (London: Student Christian Movement, 1973), p. 86.9. The Quest for the Historical Jesus tr. W. Montgomery (London: Adam and

Charles Black 1954), p. 396.10. Christology in the Making: An Inquiry into the Origins of the Doctrine of the

Incarnation, 2nd ed. (London: Student Christian Movement, 1989), p. xiv.11. See E. Schillebeeckx, Jesus: An Experiment In Christology. tr. Hubert Hoskins

(London: Collins, 1979). Earlier there had been the publication of W.Pannenberg, Jesus: God and Man, tr. Lewis L. Wilkins and Duane A. Priebe(Philadelphia: Westminister Press, 1977). More recently there has been E.P.Sanders, The Historical Figure ofJesus (London: Penguin, 1993).

12. Church Dogmatics.13. The Nature and Destiny ofMan, II, 'Human Destiny' (London: Nisbet & Co.,

1943), p. 4.14. The Meaning ofRevelation (London: Macmillan, 1942), p. 80.15. Rudolf Bultmann, Existenceand Faith (London: Hodder & Stoughton, 1961),

p.284.16. Rudolf Bultmann: Interpreting Faith for the Modern Era, Roger Johnson, ed.

(London: Collins, 1987), p. 94.17. Oscar Cullmann, Christ and Time, tr. F.V. Filson (London: Student Christian

Movement, 1962).18. See his essay 'History of Salvation and History', which is a review of

Cullmann's thesis, in Existence and Faith.19. Systematic Theology, I, tr. Geoffrey W. Bromiley (Edinburgh: T. & T. Clark,

1991), p. 257.20. Ibid., p. 253.21. Quoted in Gadamer, Truth and Method, p. 178.22. David A. Pailin, 'The Supposedly Historical Basis of Theological

Understanding', in Sarah Coakley and David A. Pailin (eds.), The Makingand Remaking of Christian Doctrine: Essays in Honour of Maurice Wiles(Oxford: Oxford University Press, 1993), p. 216.

23. Op. cit., p. 70.24. This is why recent philosophers of discourse, from Heidegger and Ricoeur

Notes and References 181

to Derrida, have found it important to write about time, its representationand its trace. Derrida, like Kristeva and Cixous, has increasingly beendrawn to examine writing in terms of memory and mourning.

25. Systematic Theology, p. 329.26. The selection of texts referred to throughout this section on Ricoeur are as

follows:Fallible Man, tr. Charles A. Kelbley (New York: Fordham University Press,1986).Freedom and Nature: The Voluntary and the Involuntary, tr. Erazim V. Kohak(Evanston: Northwestern University Press, 1966).History and Truth, tr. Charles A. Kelbley (Evanston: NorthwesternUniversity Press, 1965).Oneself or Another, tr. Kathleen Blarney (Chicago: University of ChicagoPress).The Rule of Metaphor, tr. Robert Czerny et ale (London: Routledge & KeganPaul, 1986).Symbolism ofEvil, tr. Emerson Buchanan (Boston: Beacon Press, 1969).Time and Narrative, vols 1, 2 and 3, trs Kathleen McLaughlin and DavidPellauer (Chicago: University of Chicago Press, 1984, 1985, 1988).Of the many books now available introducing Ricoeur's work, the follow­ing are accessible and precise: Don Ihde, Hermeneutic Phenomenology: ThePhilosophy ofPaul Ricoeur (Evanston: Northwestern University Press, 1971);David Klemm, The Hermeneutical Theory ofPaul Ricoeur (London: AssociatedUniversity Presses, 1983); S.H. Clark, Paul Ricoeur (London: Routledge,1990); and John B. Thompson, Critical Hermeneutics: A Study in the Thoughtof Paul Ricoeur and liirgen Habermas (Cambridge: Cambridge UniversityPress, 1991).

27. Nature and Destiny ofMan, II, p. 306.28. For an analysis of Ricoeur's notion of 'fallibility' see his early essay in philo­

sophical anthropology, Fallible Man.29. Gadamer, Truth and Method, p. 180.30. Introduction to the Philosophy of History, tr. G.J. Irwin (London: Weidenfeld

& Nicolson, 1961), p. 118.31. Marc Bloc, The Historian's Craft p. 84. For a wider analysis of the work of the

Annales School see Jean-Pierre V.M. Herubel (ed.), Annales Historiography andTheory: A Selective and Annotatied Bibliography (London: Greenwood, 1994).

32. Ibid., p. 159.33. See Iean-Prancois Lyotard, The Postmodern Condition: A Report on Knowledge,

tr. Geoffrey Bennington (Manchester: Manchester University Press, 1984),pp. 18-37.

34. Metahistory: The Historical Imagination in Nineteenth Century Europe(Baltimore: Johns Hopkins University Press, 1973), p. ix.

35. See Frye's The Anatomy of Criticism: Four Essays (Princeton: PrincetonUniversity Press, 1957).

36. Metahistory, p. 11.37. Ibid., p. 14.38. Ibid., p. 24.39. Ibid., p. 31.40. Ibid., p. 430.

182 Notes and References

41. Ibid., p. 5.42. Ibid., p. 38.43. Ibid., p. 160.44. Ibid., p. 433.45. See Part III of Gianni Vattimo, The End of Modernity, tr. Jon R. Synder

(Cambridge: Polity Press, 1988), pp. 113-80.46. See Ricoeur's discussion of the work of W.B. Gallie in Time and Narrative, I,

pp. 149-55.47. See Chapter 11 of Graham Ward, Barth, Derrida and the Language ofTheology

(Cambridge: Cambridge University Press, 1995), where the various forms ofrepresentation in Barth's theology are discussed.

48. L.P. Hartley The Go-Between (London: Penguin), p. 7.49. The selection of texts referred to throughout this section on Foucault are as

follows:The Archaeology of Knowledge, tr. A.M. Sheridan Smith (London: Tavistock,1972).The Birth of the Clinic: An Archaeology ofMedical Perception, tr. Alan SheridanSmith (New York: Vintage, 1973).Discipline and Punish: The Birth of the Prison, tr. Alan Sheridan Smith(London: Penguin Books, 1991).History of Sexuality, vols 1, 2 and 3, tr. Robert Hurley (London: PenguinBooks, 1981, 1987, 1990).Language, Counter-Memory, Practice: Selected Essays and Interviews, trs DonaldF. Bouchard and Sherry Simon (Oxford: Blackwell, 1977).Madness and Civilization: A History of Insanity in the Age of Reason, tr. R.Howard (London: Tavistock, 1965).

SO. For a detailed account of this background, see Gary Gutting, MichelFoucault's Archaeology ofScientific Reason (Cambridge: Cambridge UniversityPress, 1989).

51. Quoted by his biographer, David Macey in The Lives of Michel Foucault(London: Vintage, 1993), p. 403.

52. Daybreak, tr. R.J. Hollingdale (Cambridge: Cambridge University Press,1982), p. 307.

53. See Iean-Prancois Lyotard's Introduction to his The Inhuman and 'The Crisisof Humanism', in Vattimo's The End ofModernity.

54. Macey, p. 367.55. Foucault, 'The Subject and Power', in Michel Foucault: Beyond Structuralism

and Hermeneutics, eds Hubert L. Dreyfus and Paul Rabinow (HemelHempstead: Harvester Wheatsheaf, 1982), p. 216.

56. Ibid., p. 208.57. This is the argument of Dreyfus and Rabinow. For a different perspective,

see Gutting, pp. 271-2 (n. SO above).58. The concern for the body, particularly the concern with breaking down the

metaphysical dualism of body/mind, was prevalent in France prior toFoucault. The work of Maurice Merleau-Ponty was concerned with devel­oping a phenomenology of the body; the work of Georges Bataille andMaurice Blanchot, similarly, drew attention to the body and its libidinouseconomies.

59. See Iurgen Habermas, The Philosophical Discourse ofModernity, tr. Frederick

Notes and References 183

Lawrence (Cambridge: Polity Press, 1987), Lectures ix and x; CharlesTaylor, 'Interpretation and the Sciences of Man', in Interpretive SocialScience, eds, Paul Rabinow and William Sullivan (Berkeley: University ofCalifornia Press, 1979), pp. 3-33.

60. Power, Truth and Strategy, tr. W. Suchting, p. 75.61. The selection of texts referred to in this section on Greenblatt are as

follows:Learning to Curse: Essays in Early Modem Culture (London: Routledge,1990).Marvelous Possessions: The Wonder in the New World (Oxford: OxfordUniversity Press, 1991).Renaissance Self-Fashioning: From Marx to Shakespeare (Chicago: ChicagoUniversity Press, 1980).Shakespearean Negotiations ( Oxford: Oxford University Press, 1988).

62. The Interpretation of Cultures (New York: Basic Books), p.10.63. Ibid.64. Ibid., pp. 412-53.65. Ibid., p. 29.66. For an excellent, critical account of Geertz's interpretive anthropological

method, see Vincent P. Pecora, 'The Limits of Local Knowledge', in H. AramVeeser (ed.), The New Historicism (London: Routledge, 1989), pp. 243-73,and Ricoeur, 'Geertz', in George H. Taylor (ed.), Lectures on Ideology andUtopia (New York: Columbia University Press, 1986).

67. See Veeser (ed.), The New Historicism Reader (London: Routledge, 1994) pp.124-41.

68. Ibid., pp. 206-28.69. See Veeser (ed.), The New Historicism, p. 77.70. Ibid., p. 237.71. The Elizabethan World Picture (London: Chatto & Windus, 1950).72. The Great Chain ofBeing (New York: Harper Torchbooks, 1965).73 See Veeser (ed.), The New Historicism.74 See 'The History of the Anecdote: Fiction and Fiction' in Veeser (ed.), The

New Historicism, pp. 49-76.75. Interview with Stephen Greenblatt conducted by Jennifer Wallace in The

Times Higher Education Supplement (1998).76. Veeser (ed.), The New Historicism, p. 61.77. Interview in The Times Higher Education Supplement.78. The New Historicism, p. 272.79. The New Historicism, p. 61.80. Ibid., p. 31.81. The New Historicism Reader, p. 22.82. The New Historicism, p. 270.83. See Violence and the Sacred, tr. Patrick Gregory (Baltimore: Johns Hopkins

University Press, 1977) for an account of generative violence and thevictimage or scapegoat mechanism. For a brief introduction to Girard'swork, see Girard in Graham Ward (ed.), The Postmodem God (Oxford:Blackwell, 1997).

84. Iana Sawicki, Disciplining Foucault: Feminism, Power and the Body (London:Routledge, 1991), p. 28.

85. The first three essays can be found in Lewis S. Mudge (ed.), Essays in Biblical

184 Notes and References

Interpretation (London: SPCK, 1981). The fourth essay can be found inPhenomenologie et theologie: presentation de lean-Francais Courtine (Paris:Criterion, 1992), pp. 15-39.

86. Ricoeur himself has explicitly examined Biblical texts and others havecommented upon his exegeses. See Semeia, 4 (1975), Semeia 13, (1978) andSemeia, 19 (1981). See also Anthony C. Thiselton, New Horizons inHermeneutics (London: Harper/Collins, 1992) pp. 334-78. The most thoroughanalysis is found in Kevin J. Vanhoozer, BiblicalNarrative in the Philosophy ofPaul Ricoeur: A Study in Hermeneutics and Theology (Cambridge: CambridgeUniversity Press, 1990). See also James Fodor, Christian Hermeneutics: PaulRicoeur and the Refiguring ofTheology (Oxford: Oxford University Press, 1995).

87. 'Trinity and Revelation', Modern Theology, 2(3) (1986), pp. 197-211. See alsoDavid Jasper, 'The Limits of Formalism and the Theology of Hope: Ricoeur,Moltmann and Dostoievsky', Literatureand Theology, 1 (1987), pp. 1-10.

88. Foremost among such feminist readings of the New Testament is ElizabethSchussler Fiorenza and her ground-breaking book In Memory of Her: AFeminist Reconstruction of Christian Origins (London: Student ChristianMovement, 1983).

89. See Talal Asad, Genealogies of Religion: Discipline and Reasons of Power inChristianity and Islam.

90. George Lindbeck, The Nature ofDoctrine (London: SPCK, 1984).91. For discussions of the relationship between Foucault and religion, see the

work of Jeremy Carrette, Foucault and Religion (London: Routledge, 1998);and (ed. and sel. by Carrette), Religion and Culture by Michel Foucault(Manchester: Manchester University Press, 1999).

92. Op.cit.93. See Kate Cooper, The Virgin and the Bride: Idealized Womanhood in Late

Antiquity (Cambridge, Mass.: Harvard University Press, 1996); and CarolynWalker Bynum (ed.), Gender and Religion: On the Complexity of Symbols(Boston: Beacon Press, 1986); Fragments and Redemption: Essays on Genderand the Human Body in MediaevalReligion (New York: Zone Books,1991); andThe Resurrection of the Body in Western Christendom (New York: ColumbiaUniversity Press, 1995).

94. See Alan Bray, Homosexuality of Renaissance England (London: Gay Men'sPress, 1982); for the work of Bruce Smith and Michael Roche see Chapter I,n. 66 (p. 178).

95. See Daniel Boyarin, Carnal Israel: ReadingSex in Talmudic Culture (Berkeley:University of California Press, 1993) and Unheroic Conduct: The Rise ofHeterosexuality and the Invention of the Jewish Man (Berkeley: University ofCalifornia Press, 1997).

3 Theology and ethics

1. De doctrina Christiana, I. iii., tr. D.W. Robertson jr (New York: Macmillan,1958), p. 9.

2. See T.K. Abbott, Kant's Theory ofEthics (London, 1889), p. 47.3. Summa Theologicae, II.4. This final failure of appeal by Enlightenment and modern moral theorists

at the bar of reason is examined profoundly by Alasdair Maclntyre in this

Notes and References 185

famous After Virtue: A Study in Moral Theory (London: Duckworth, 1981).5. Church Dogmatics, IV. 1, tr. G. Bromiley (Edinburgh: T. & T. Clark, 1956),

p.216.6. See Willi Marxsen, New Testament Foundations fora Christian Ethics, tr. O.C.

Dean (Edinburgh: T. & T. Clark, 1993) pp. 243-5.7. Jack T. Sanders, Ethics in the New Testament: Change and Development

(Philadelphia: Fortress Press, 1975), p.28.8. For the thematic approach, see J .L. Houlden, Ethics of the New Testament

(London: Mowbray, 1973), pp. 70-100.9. See G.H. Outka, Agape: An Ethical Analysis (New Haven: Yale University

Press, 1972).10. Agape and Eros, tr. Philip S. Watson (London: SPCK, 1953), p. 227.11. Ibid., p. 232.12. Sermon on the Song of Songs, 20, 6, tr. William Walsh (Michigan: Cistercian

Publications, 1981).13. Donald MacKinnon, The Problem of Metaphysics (Cambridge: Cambridge

University Press, 1972), pp. 136-45.14. See O. Sydney Barr, The Christian Morality: A Biblical Study of Situational

Ethics (New York: Oxford University Press, 1969).15. The Christian Faith, trs H.R. MacKintosh and J.S. Steward (Edinburgh: T.&

T. Clark, 1989), p. 736.16. The selection of texts referred to throughout this section on Kristeva are as

follows:Black Sun: Depression and Melancholia, tr. Leon Roudiez (New York:Columbia University Press, 1989).In the BeginningWas Love: Psychoanalysisand Faith, tr. Arthur Goldhammer(New York: Columbia University Press, 1988).The KristevaReader, ed. Toril Moi (Oxford: Blackwell, 1986).Nations Without Nationalism, tr. Leon Roudiez (New York: ColumbiaUniversity Press, 1994).The Powers of Horror: An Essay in Abjection, tr. Leon Roudiez (New York:Columbia University Press, 1982).Revolution in Poetic Language, tr. Margaret Wailer (New York: ColumbiaUniversity Press, 1984).Strangers to Ourselves, tr. Leon Roudiez, (New York: Columbia UniversityPress, 1991).Tales of Love, tr. Leon Roudiez (New York: Columbia University Press,1987).To date there have been two full-length studies of Kristeva's work inEnglish: John Lechte, Julia Kristeva (London: Routledge, 1990) and KellyOliver, Reading Kristeva: Unveiling the Double-Bind (Bloomington: IndianaUniversity Press, 1993). There are also two excellent chapters outliningKristeva's work in Elizabeth Grosz, Sexual Subversions (Sydney: Allen andUnwin, 1989) and a brief guide in Toril Moi, Sexual/Textual Politics.

17. See Leslie Hill's informative essay, 'Julia Kristeva: Theorizing the Avant­Garde', in Abjection, Melancholia and Love: The Work of Julia Kristeva, eds.John Fletcher and Andrew Benjamin (London: Routledge, 1990),pp. 137-56.

18. For a detailed account of this Hegelian background see Judith P. Butler,

186 Notes and References

Subjects ofDesire: Hegelian Reflections in Twentieth-CenturyFrance and, for theFrench reception of Freud, Elizabeth Roudinesco, Jacques Lacan & Co: AHistoryofPsychoanalysis in France 1925-1985, tr. Jeffrey Mehlman (London:Free Association Books, 1990).

19. Phenomenology of Spirit, tr. A.V. Miller (Oxford: Oxford University Press,1977), p. 5.

20. Ibid., p. 82.21. Ibid., p. 84.22. Ibid., p. 105.23. Ibid., p. 105.24. See Butler, Subjects ofDesire, pp. 61-99.25. Both Irigaray and Derrida have also employed the concept of the 'chora' (or

'khora') in their work. For Derrida see his essay 'Khora' in On the Name.26. See Ludwig Feuerbach, The Essence of Christianity, tr. George Eliot (New

York: Harper, 1957).27. Mysterium Paschale, tr. Aidan Nichols OP (Edinburgh: T. & T. Clark, 1990),

p.79.28. Oliver, p. 128. More recently, there have been critical examinations of the

religious significance of Kristeva's thinking. Oliver would not be alone incriticizing Kristeva's 'religious' ruminations. A number of American femin­ists have attacked Kristeva (along with Irigaray and Cixous) for theirmetaphysical musings. See Alice Jardine, Gynesis: Configurations of Womanand Modernity (Ithaca: Cornell University Press, 1981). For essays whichhave explored Kristeva's religious themes more positively see Cleo McNellyKearns, 'Kristeva and Feminist Theology' and Amy Hollywood, 'Violenceand Subjectivity', in Transfigurations.

29. Abjection, Melancholyand Love, p. 154.30. Kristeva in an interview quoted by Elizabeth Grosz, Sexual Subversions,

p.94.31. For a summary of the criticism see Oliver, Chapters 5 and 6.32. See here Simon Critchley, The Ethics of Deconstruction (Oxford: Blackwell,

1992) (particularly the last chapter) and Zygmunt Bauman, PostmodernEthics (Oxford: Blackwell, 1993).

33. Critchley, p. 189.34. Jean Hering had written the first French study of phenomenology,

Phenomenologie et philosophie religieuse (Paris, 1925). For a biographicalaccount of Levinas' life, see Marie-Anne Lescourret, Emmanuel Levinas(Paris: Flammarion, 1993).

35. The selection of texts referred to throughout this section on EmmanuelLevinas are as follows:Cartesian Meditations, tr. Dorian Cairns (Le Hague: Martinus Nijhoff, 1960).Collected Philosophical Papers, tr. Alphonso Lingis (Dordrecht: MartinusNijhoff, 1987).Le Dieu qui vient a na« (Paris: Vrin, 1982).Difficult Freedom, tr. Sean Hand (London: Athlone, 1990).The Levinas Reader, ed. Sean Hand (Oxford: Blackwell, 1989).Otherwise than Being or Beyond Essence, tr. Alphonso Lingis (Le Hague:Martinus Nijhoff, 1981).Outside the Subject, tr. Michael B. Smith (London: Athlone, 1993).

Notes and References 187

Totality and Infinity, tr. A. Lingis (Pittsburgh: Duquesque University, 1969).36. There are important differences between the thoughts of Buber,

Rosenzweig, Marcel and Ebner, not the least of which is the fact the firsttwo thinkers are Jewish and the second two Christian. For an excellentanalysis of social ontology is Michael Theunissen, The Other: Studies in theSocial Ontology of Husserl, Heidegger, Sartre and Buber, tr. ChristopherMacann (Cambridge, Mass: MIT Press, 1986). See also Graham Ward'sbook, Barth, Derrida and the Language of Theology (Cambridge: CambridgeUniversity Press, 1995) particularly Chapters 3 and 6.

37. 1 and Thou, tr. Ronald Gregor Smith (Edinburgh: T. & T. Clark, 1958), pp.18-19.

38. Ibid., p. 149.39. Ibid., p. 143.40. Barth, Derrida and the Languageof Theology, Chapter 6.41. See Derrida's two important essays on Levinas: 'Violence and Metaphysics',

in Writing and Differenceand 'At this Very Moment in this Work Here I am',tr. Simon Critchley in Re-Reading Levinas, eds Robert Bernasconi and SimonCritchley (London: Athlone, 1991), pp. 11-48. Besides Simon Critchley'sThe Ethics ofDeconstruction, there have been three volumes of critical essayson Levinas' work: Re-Reading Levinas; The Provocation ofLevinas: Rethinkingthe Other, eds Robert Bernasconi and David Wood (London: Routledge,1988); and Face to Face with Levinas, ed. R. Cohen (Albany: State Universityof New York Press, 1986). There is also important discussion of Levinas'work in Bauman, Postmodern Ethics, and Paul Ricoeur's Oneself as Another,tr. Kathleen Blarney (Chicago: University of Chicago Press, 1992). JohnLlewellyn's excellent full-length study of Levinas' work, The Genealogy ofEthics (London: Routledge, 1995) also contains a bibliographical list of allthe other major studies and Levinas.

42. For a 'historical' appreciation of the way 'trace' is used by Levinas and thenby Derrida, see Robert Bernasconi's essay 'The Trace of Levinas in Derrida',in David Wood and Robert Bernasconi (eds), Derrida and Differance(Evanston: Northwestern University Press, 1988).

43. See here Levinas, Time and the Other, tr. R. Cohen (Pittsburg: DuquesneUniversity Press, 1987), where he argues for a future which is constitutedby and as the other. Desire creates time.

44. See my essay, 'The Revelation of the Holy Other as the Wholly Other',Modern Theology, 9(2) (April 1993), pp. 159-80.

45. See his essays, 'Humanism and Anarchy', in Collected Philosophical Papersand 'The Rights of Man and the Rights of the Other', in Outside the Subject.

46. See here the final chapter of Kristeva's In the Beginning Was Love, 'Childrenand Adults'.

47. The selection of texts referred to throughout this section on Iean-LucNancy are as follows:The Birth to Presence, tr. Brian Holmes et al. (Stanford: Stanford UniversityPress, 1993).'Corpus', in Thinking Bodies, eds Juliet Flower et al. (Stanford: StanfordUniversity Press, 1994).The Experience of Freedom, tr. Bridget McDonald (Stanford: StanfordUniversity Press, 1993).

188 Notes and References

'Finite History', in David Carroll (ed.), The States of'Theory': History, Art andCritical Discourse.(New York: Columbia University Press, 1990).The Inoperative Community, tr. Peter Connor et al. (Minneapolis: Universityof Minnesota Press, 1991).La partage des voix (Paris: Seuil, 1982).Unepensee finie (Paris: Seuil, 1990).To date, besides brief essays comparing Nancy to Derrida et al. (seeCritchley) there are only two studies in English on Nancy's work: a specialedition of Paragraph, 16(2) (Iuly 1995) and Simon Sparks et al. (eds.), TheSenseofPhilosophy: On Iean-Luc Nancy (London: Routledge, 1997).

48. See 'The Ontological Scandal: Transcorporeality', in Grace Jantzen (ed.),Special Edition of The John Rylands Bulletin (Spring 1999).

49. See Ethics, tr. Samuel Shirley (Indianapolis: Hachett Publishing, 1992),particularly Part I, 'Concerning God'.

SO. See Spivak's discussion of 'Corpus', in Thinking Bodies.51. See Alphonso Lingis' contribution to Sparks, The Sense of Philosophy: On

Iean-Luc Nancy.52. See Elizabeth Anscombe, Intention (Oxford: Blackwell, 1957).53. Alasdair MacIntyre, After Virtue: a Study in Moral Theory (London:

Duckworth, 1981), p. 263.54. Martha Nussbaum, The Fragility ofGoodness: Luck and Ethics in Greek Tragedy

and Philosophy (Cambridge: Cambridge University Press, 1986); Love'sKnowledge: Essays in Philosophy and Literature (Oxford: Oxford UniversityPress, 1990); and The Therapy of Desire: Theory and Practice in HellenisticEthics (Princeton: Princeton University Press, 1994).

55. Zygmunt Bauman, Intimations of Postmodemity (London: Routledge, 1992)and Postmodem Ethics (Oxford: Blackwell, 1993).

56. Alasdair MacIntyre, Whose Justice? Which Rationality? (London: Duckworth,1989).

57. See G. Sayre-MaCord (ed.), Essays on Moral Realism (Ithaca: CornellUniversity Press, 1988), particularly the essays by Bernard Williams andJohn McDowell.

58. See Bauman, Postmodem Ethics, pp. 33-6.59. This reappraisal of the experience of transcendence becomes more impor­

tant in the next section, concerning aesthetics and the sublime.60. See John Milbank, The Face of Identity', in The Word Made Strange (Oxford:

Blackwell, 1997) and Augustine's De Trinitate.61. This is the central argument in Irigaray's book An Ethics ofSexual Difference.

The analyses of Irigaray's and Kristeva's work might well have appeared theother way about in this book - Kristeva's notions of representation joiningDerrida's, Irigaray's notions of love and ethics joining Levinas'. In fact,Irigaray has seen her work as answering Levinas' (for women). See heressays 'Fecundity of the Caress', tr. Carolyn Burke in R. Cohen (ed.), Face toFace with Levinas and 'Questions to Emmanuel Levinas', tr. MargaretWhitford, The Irigaray Reader. Such an order was decided against on thegrounds that lrigaray also answers Derrida (for women).

62. For an examination of theological ethics as narrative ethics, see the work ofStanley Hauerwas and Gerard Loughlin, Telling God's Story (Cambridge:Cambridge University Press, 1995). The relationship between ethics and

Notes and References 189

story is explored in the work of Stanley Cavell, Martha C. Nussbaum and,more recently, Paul Ricoeur.

63. For the French work on phenomenology and theology see p.179 n. 73.Iean-Luc Marion, Reduction et donation: recherches sur Husserl, Heidegger et laphenomenologie (Paris: Presses Universitaires de France, 1989) and his essay'Metaphysics & Phenomenology: A Summary for Theologians' in GrahamWood (ed.), The Postmodern God. See also Jean-Yves Lacoste, Experience etAbsolu: questions disputees sur l'humanite de l'homme (Paris: PressesUniversitaires de France, 1994).

64. Derrida, 'At this Very Moment in this Work Here I am', Re-reading Levinas,pp.44-5.

65. The Last Years: Journals, 1853-1855, tr. Ronald Gregor Smith (London:Collins, 1968), p. 186.

66. See here Robert P. Scharlemann's very interesting and pertinent book, TheReason of Following: Christology and the Ecstatic I (Chicago: University ofChicago Press, 1991); also the work of Judith Butler (in Chapter 1).

67. Quoted by Robert Bretall, in A Kierkegaard Anthology (Princeton: PrincetonUniversity Press, 1951), p. 19.

4 Theology and aesthetics: religious experience and the textualsublime

1. The Confessions, tr. Henry Chadwick (Oxford: Oxford University Press,1991), pp. 152-3.

2. The first 10 of Julian of Norwich's revelations progress through the Passionnarrative, from the crowning of Christ with thorns in the first revelation tothe riven heart of Christ on the Cross in Revelation 10. Chapter 17 medi­tates upon the words of Christ on the Cross, 'I thirst'. These words areunderstood as expressing the more general condition of a suffering thatnothing can alleviate. The pain of this suffering is then internalized byJulian in the move towards a self-transcendence in which she is brought torealize that she is suffering because she loves Christ more than she lovesherself. This internalization - opening ourselves to be affected - is part of apurification process, a kenotic act of love which leads to new insights andnew experiences of grace.

3. Grace Abounding to the Chief of Sinners, ed. Roger Sharrock (Oxford: OxfordUniversity Press, 1960), p. 30. See also Graham Ward's article, 'To be aReader: Bunyan's Struggle with the Language of Scripture in GraceAbounding to the Chief ot Sinners', Literatureand Theology, 4(1) (March 1990),pp. 29-49.

4. Inferno, tr. John D. Sinclair (Oxford: Oxford University Press, 1971), p. 79.5. 'Love's Knowledge', in her collection of essays Love's Knowledge: Essays on

Philosophy and Literature (New York: Oxford University Press. 1992).6. Stanza I of The Flame of Living Love, tr. E. Allison Peers (New York:

Doubleday & Company, 1962), p. 41.7. The most famous text being The Future of an Illusion, tr. J. Strachey, in

Penguin Freud Library, 12 (London: Penguin Books, 1985).8. See Easter in Ordinary: Reflections on Human Experience and the Knowledge of

God (London: SCM, 1988).

190 Notes and References

9. Keith Yandell, The Epistemology of Religious Experience (Cambridge:Cambridge University Press, 1993).

10. See here the two important volumes edited by Stephen Katz, Mysticism andPhilosophical Analysis (London: Sheldon Press, 1978); Mysticism andLanguage (Oxford: Oxford University Press, 1992).

11. This comparative method was made famous by William James in hisVarieties of Religious Experience (London: Penguin Books, 1982). Morerecently, an analytic approach to such a comparison has been argued for byNelson Pike in Mystic Union: An Essay in the Phenomenology of Mysticism(Ithaca: Cornell University Press, 1992).

12. See particularly Heidegger's essays collected in Poetry, Language, Thought, tr.Albert Hofstadter (New York: Harper & Row, 1971) and On the Way toLanguage, tr. Peter D. Hertz (New York: Harper & Row, 1971).

13. A critical edition of the most important of these essays is available as TheMerleau-Ponty Aesthetics Reader: Philosophy and Painting, ed. Galen Johnson(Evanston: Northwestern University Press, 1993).

14. Wolfgang Iser's two most influential books are The Implied Reader: Patternsof Communication in Prose Fiction from Bunyan to Beckett (Baltimore: JohnsHopkins University Press, 1974) The Act of Reading: A Theory of AestheticResponse (Baltimore: Johns Hopkins University Press, 1978).

Hans Robert Iauss's important works in English are: Aesthetic Experienceand Literary Hermeneutics, tr. Michael Shaw (Minneapolis: University ofMinnesota Press, 1982) and Towards an Aesthetic of Reception, tr. TimothyBahti (Minneapolis: University of Minnesota Press, 1982).

15. The Idea of the Holy, tr. John W. Harvey (Oxford: Oxford University Press,1923), p. 65.

16. On Religion: Speeches to its Cultured Despisers, tr. Richard Crouter(Cambridge: Cambridge University Press, 1988), p. 133.

17. Ibid., p. 160.18. The Christian Faith, trs and eds. H.R. Mackintosh and J.S. Stewart

(Edinburgh: T. & T. Clark, 1989), p. 23.19. Ibid., p. 27.20. The Pleasure of the Text, tr. Richard Miller (Oxford: Blackwell, 1990), p. 61.21. See 'The crucified one: epistle to the last christians' in Marine Lover: Of

Friedrich Nietzsche, where the textual refrain throughout is et incarnatus estand Irigaray asks, 'What does it mean that the word is made flesh?' (p. 179).

22. Barthes, The Pleasure of the Text, p. 64.23. The selection of texts referred to throughout this section on Stanley Fish

are as follows:Is There A Text in This Class? The Authority of Interpretative Communities(Cambridge, Mass.: Harvard University Press, 1980).Doing What Comes Naturally (Durham, NC: Duke University Press, 1989).Self-Consuming Artefacts: The Experience of Seventeenth Century Literature(Berkeley: University of California Press, 1972).Surprised by Sin: The Readerin Paradise Lost (Basingstoke: Macmillan, 1967).There's No Such Thing As Free Speech . . . And It's A Good Thing Too (Oxford:Oxford University Press, 1994).

24. The VerbalIcon (Lexington: University of Kentucky Press, 1954), p. 21.25. Barthes, The Pleasure of the Text, p. 31.

Notes and References 191

26. Ibid., p. 61.27. Diacritics (Iune 1980), p. 72.28. For a more sympathetic, though still critical, reading of Iser's work see

Ricoeur, Time and Narrative, 3, pp. 166-79.29. Both Geertz and Fish are indebted to Wittgenstein on language-games.30. See The Nature ofDoctrine. In that book Lindbeck argues for theology as an

intratextual description. A religion is to be understood only from within itsown cultural-linguistic practices. Religion is therefore a semiotic system.'Intratextual theology redescribes reality within the scriptural frameworkrather than translating Scripture into extrascriptural categories' (p. 118).This provides the basis for Lindbeck's post-liberalism. Lindbeck has alsobeen highly influenced by Wittgenstein and Geertz. His theological posi­tion gives precedence to ecclesiology.

31. See There's No Such Thing As Free Speech ... And It's A Good Thing Too,pp. 290-1 for an interesting, if somewhat evasive, comparison between Fishand Derrida on rhetoric, as Fish perceives it.

32. The selection of texts referred to throughout this section on Iean-PrancoisLyotard are as follows:The Differend, tr. George Van Den Abeele (Manchester: ManchesterUniversity Press, 1988).Discours, figure (Paris: Klinksieck, 1971).The Inhuman, trs Geoffrey Bennington and Rachel Bowlby (Cambridge:Polity Press, 1991).Lessons on the Analytic of the Sublime, tr. Elizabeth Rottenberg (Stanford:Stanford University Press, 1994).Libidinal Economy, tr. lain Hamilton Grant (London: Athlone Press, 1993).Peregrinations: Law, Form, Event (New York: Columbia University Press,1988).The Postmodern Condition: A Report on Knowledge, trs Geoffrey Benningtonand Brian Massumi (Manchester: Manchester University Press, 1984).There have been, to date, two complete studies in English of Lyotard's workGeoffrey Bennington, Lyotard: Writing the Event (Manchester: ManchesterUniversity Press, 1988); Bill Readings, Introducing Lyotard: Art and Politics(London: Routledge, 1991). There is also a selection of essays on aspects ofLyotard's work, ed. Andrew Benjamin, Judging Lyotard (London: Routledge,1992). David Carroll, Paraesthetics (New York: Methuen, 1987) has an inci­sive account of Lyotard's work on desire, the figure and the sublime. It isset alongside an examination of aesthetics in Foucault and Derrida.Unfortunately, it was published before Lyotard's extensive treatment ofKant's'Analytic of the Sublime'. The best bibliography of work by and onLyotard can be found appended to Lyotard's critical theory lectures for theIrvine Institute, Peregrinations, pp. 77-112.

33. Que Peindre? Adami, Arakawa, Buren (Paris: Editions de la Difference, 1987),I, p. 11.

34. See Beitrage zur Philosophie Vom Ereignis, Band 65, Gesamtausgabe(Frankfurt: Klostermann, 1989).

35. Less prominent, though in the background, is the work of Edmund Burkeand Pierre Boileau.

36. For a different account, in which the hierarchical superiority of reason

192 Notes and References

subsumes the imagination, see Paul Crowther, The Kantian Sublime: FromMorality to Art (Oxford: Oxford University Press, 1989), pp. 100-3. Lyotardrelates what he understands as a fundamental tension between the facultiesto his own concept of the 'differend'. See n. 45 below. For a critical acountof the modern investment in the sublime, see John Milbank, 'Sublimity:The Modern Transcendent' in Paul Heelas (ed.), Religion, Modernity andPostmodernity.

37. See Kant's famous table of the faculties in their systemic unity and exactlywhere the feelings of pleasure and pain reside in The Critique ofJudgement,tr. James Creed Meredith (Oxford: Oxford University Press, 1952), p. 39.

38. The CritiqueofJudgement, Part I, p. 120.39. Ibid., Part II, p. 159.40. For recent evaluations see Paul Guyer, Kant and the Claims of Taste

(Cambridge, Mass.: Harvard University Press, 1979); Paul de Man,'Phenomenality and Materiality in Kant', in Gary Shapiro and Alan Sica(eds), Hermeneutics: Questions and Prospects (Amherst: University ofMassachusetts Press, 1984); Mary McCloskey, Kant's Aesthetics (London:Macmillan, 1986); Paul Crowther, The Kantian Sublime.

41. This philosophical move towards aesthetics is also evident in Derrida (Truthin Painting and Memoirs of the Blind) and Kristeva's analysis in Black Sun:Depression and Melancholia of paintings by Hans Holbein the Younger andJackson Pollock.

42. Earlier, Lyotard's work was governed by an analysis of desire. See hisLibidinal Economy, tr. lain Hamilton Grant (London: Athlone Press, 1993).For a critique of this analysis see Judith Butler, Subjects of Desire: HegelianReflectionson Twentieth-Century France.

43. See the work of Iean-Luc Marion on donation and the gift here, particularlyReduction et donation (Paris: PUF, 1989), 'Le don d'une presence', inProlegomenes ala charite (Paris: La Difference, 1986) and ICe que cela donne'in La Croisee du visible (Paris: La Difference, 1991). Lyotard, like Marion, isattempting a phenomenological reduction. See also John Milbank's essay,'Can the Gift be Given? Prolegomena to a Future Trinitarian Metaphysic',in Modern Theology, 11(1) (lanuary 1995).

44. See Discours, figure (Paris: Klinksieck, 1971).45. The differend is used here to describe the complex relations between the

moral and the aesthetic in the experience of the sublime. Unlike thosereadings of Kant which emphasize the moral as the final end of theaesthetic (both the beautiful and the sublime), Lyotard wishes to focus onthe heterogeneity of the aesthetic and practical reasoning. One threatensthe existence of the other. The experience of the sublime encapsulates thistension. (See the final paragraph of Lessonson the Analytic of the Sublime.) Itconstitutes what earlier he termed a 'tensor' - an intensity which necessi­tates and exceeds signification and unitary meaning.

46. The CritiqueofJudgement, Part I, p. 155.47. The selection of texts referred to in this section by Helene Cixous are as

follows:'Coming to Writing' and other essays, ed. Deborah Jenson (Cambridge, Mass.:Harvard University Press, 1991).'The Laugh of the Medusa', trs Keith and Paula Cohen, in Elaine Marks and

Notes and References 193

Isabelle Courtivron (eds.), New French Feminisms (Brighton: Harvester Press,1981) pp. 245-64.Reading with Clarice Lispector, tr. Verna Andermatt Conley (HemelHempstead: Harvester, 1990).ThreeStepson the LadderofWriting, trs Sarah Cornell and Susan Sellers (NewYork: Columbia University Press, 1993).The only full-length study of Cixous to date is Verna Andermatt Conley,Helene Cixous (Hemel Hempstead: Harvester, 1992). There is also a collec­tion of essays edited by Helen Wilcox, Keith McWatters, Ann Thompsonand Linda R. Williams, The Body and the Text: Helene Cixous, Reading andTeaching (Hemel Hempstead: Harvester, 1990).Toril Moi has a good intro­ductory chapter to Cixous' work and Ecriture feminine in Sexual/TextualPolitics (London, Routledge, 1985), pp. 102-26.

48. See Nelson Pike, Mystic Onion, Chapter 3, on spiritual perceptions.49. The selection of texts referred to in this section on Michel de Certeau are as

follows:The Capture of Speech, tr. Tom Conley (Minneapolis: University ofMinnesota Press, 1997).Culture in the Plural, tr. Tom Conley (Minneapolis: University of MinnesotaPress, 1997).La faiblesse de croire, ed. Luce Giard (Paris: Seuil, 1987).La Possession de Loudon (Paris: Gallimard, 1970).'How is Christianity Thinkable Today?', in Graham Ward (ed.), ThePostmodern God (Oxford: Blackwell, 1997), pp. 142-55.The Mystic Fable, 1: The Sixteenth and Seventeenth Centuries, tr. Michael B.Smith (Chicago: University of Chicago Press, 1992).The Practice of Everyday Life, tr. Steven Rendall (Berkeley: University ofCalifornia Press, 1984).The Writing of History, tr. Tom Conley (New York: Columbia UniversityPress, 1988).'White Ecstasy', trs Frederick Christian Bauersmidt and Catriona Hanley, inWard (ed.), The Postmodern God, pp. 155-8.To date, in English there has only been one full-length study of Michel deCerteau's work: Jeremy Ahearne, Michel de Certeau: Interpretation and itsOther (Oxford: Polity Press, 1995). There have been two special editions ofjournals dedicated to his work SocialSemiotics6(1) (1996), ed. Ian Buchananand New Blackfriars 77(909) (1996) ed. Graham Ward. A special edition ofSouth Atlantic Quarterly is publishing the proceedings from the firstInternational Conference on Certeau, some time in 1999. There is alsoGraham Ward (ed.), The Certeau Reader (Oxford: Blackwell, 1999), withintroductions to various aspects of Certeau's work by leading scholars.

SO. Certeau plays with the derivation of the term for both 'credit' and'credence' - credo. To believe is to be caught up in the continual exchangeof signs, representation. Revelation, the gift, for Derrida is always compro­mised because of this necessary involvement in exchange. But this seemsto suggest, as much of Derrida's work suggests, an immediacy that we lack.Certeau explores another direction - mediation as revelatory, as not onlycaught up in the exchange of signs but making that exchange of signspossible and salvific (that is, of eschatological significance). See also Jean

194 Notes and References

Baudrillard, Symbolic Exchangeand Death tr. lain Hamilton Grant (London:Sage Publications, 1993).

51. For Milbank see the 'Polis' section of The Word Made Strange (Oxford:Blackwell, 1997); for Loughlin see Telling God's Story (Cambridge:Cambridge University Press, 1995).

52. The Gottingen Dogmatics: Instruction in the Christian Religion, 1, tr. GeoffreyBromiley (Michigan: Eerdmans, 1991), p. 150.

53. Ibid., p. 150.

Conclusion

1. Postmodern Ethics, p. 33. See also his introduction to Baudrillard, IntimationsofPostmodernity (London: Routledge, 1992), pp. vii-xxviii.

2. His two major books on Descartes are: Sur l'ontologiegrisede Descartes (Paris:Vrin, 1975) and Sur la theologie blanche de Descartes (Paris: Vrin, 1981).

3. Bruno Latour, We Have Never Been Modern At All, tr. Catherine Porter(London: Harvester Wheatsheaf, 1993).

4. See Derek Parfit, Reason and Persons (Oxford: Clarendon, 1984) and JohnMcDowell, Mind and World (Cambridge Mass.: Harvard University Press,1994).

5. See the work of: Edith Wyschogrod, Spirit in Ashes: Hegel, Heidegger andMan-Made Mass Death (New Haven: Yale University Press, 1985); CatherinePickstock, After Writing: The LiturgicalConsummation ofPhilosophy (Oxford:Blackwell, 1997); Grace Jantzen, BecomingDivine; and Graham Ward et aleBalthasar at the End ofModernity.

6. Interview in The Times HigherEducational Supplement (November 1998).7. The selection of texts referred to in this section on Zizek are as follows:

The Sublime ObjectofIdeology (London: Verso, 1989).The PlagueofFantasies (London: Verso, 1997).'How to Give a Body to a Deadlock', in Thinking Bodies, pp. 60-77.

8. Eros in Mourning: Homer to Lacan (Baltimore: Johns Hopkins UniversityPress, 1995).

9. See John Milbank, Catherine Pickstock and Graham Ward (eds), RadicalOrthodoxy (London: Routledge, 1998).

10. For Mieke Bal, see Particularly Lethal Love: Feminist Literary Readings ofBiblical Love Stories (Bloomington: Indiana University Press, 1987); forCheryl Exum, see Tragedy and Biblical Narrative: Arrows of the Almighty(Cambridge: Cambridge University Press, 1992) and Fragmented Women:Feminist (Sub)versions of Biblical Narrative (Sheffield: JSOT, 1993); for MaryMcClintock Fulkerson, see Changing the Subject: Women's Discourses andFeminist Theology (Minneapolis: Fortress Press, 1994).

11. The work of Donald Mackinnon remains, yet again, relevant here. See TheBorderlands of Theology (London: Lutterworth Press, 1968).

Index

Absence, 18, 20-1, 56Action, 44, 46-7, 52, 100, 116Addison, Joseph, 126, 135Adorno, Theodor, xii-xivAesthetics, viii, xiv, xx, 53, 64, 83,

149-51, 154-5aesthetic experience, 120-59, 170theology and, 120-59

Affective fallacy, 128Agape, 84-6, 118, 177 n.62Agency, 44, 52, 117Allegory, xviii, 7, 35, 72, 118Althusser, Louis, 10,31,58, 178 n.67Altizer, Thomas, 170Analogy, 5-7, 35, 56, 100, 105, 115,

118, 126of faith, 7, 118

Andrewes, Lancelot, 130Anecdote, 69, 74Angela of Foligno, 145Angels, 25-6, 38-9Annales School, 49-51, 57, 59, 65, 102Anselm, 2-4, 165, 168Antinomianism, 87Aquinas, Thomas, ix, 5-7, 82, 87, 95,

155-7, 163, 168, 171Apori~ 16-1~2~55,9~ 125, 159-60Archaeology, 13, 50, 59-64, 79Arendt, Hannah, 38Aries, Philippe, 58Aristotle, 44, 54, 74, 116Aron, Raymond, 10, 49-50Associative relations, 11Atonement, 3, 118, 121, 165Augustine of Hippo, 2-4, 35, 44, 54,

82, 95, 111, 121, 123, 125, 170Authorship, xvi, 53, 128, 137, 150

Bachelard, Gaston, 58, 60Balthasar, Hans Urs von, 86, 92, 95,

155-6Barth, Karl, 6-7, 9, 36, 39, 41-2, 44,

84, 92, 158, 170

Barthes, Roland, xvi-xvii, 51, 127,129, 133-4, 139

Baudrillard, Jean, xivBauman, Zygmunt, 116-17, 160Beardsley, Monroe, 128Beautiful, 135Believing, viii, 3-4, 147-50, 156,

165-6Beneveniste, Emile, 19Benjamin, Walter, xii, 38-9Bernard of Clairvaux, 86, 93-4Bisexualism, 24, 177 n.54Blanchot, Maurice, 97, 182 n.58Bliss, 127, 133Bloch, Marc, 47, 49-50Body, xviii, 23, 25-6, 29-31, 35,

62-3, 69, 92, 105, 107-10,113-15, 119, 125, 127, 139-44,150, 159, 182 n.58

Bonaventure, 86Bourdieu, Pierre, xivBraudel, Fernand, 50, 57Buber, Martin, 98-100, 102Bultmann, Ruldolf, 42-3, 45, 78, 101Bunyan, John, 121-2Burckhart, Jacob, 52Burke, Edmund, 126-7, 135Butler, Judith, vii, xiv, 9-10, 27-37,

61, 64, 88, 93, 177-8 n.65

Calvin, Jean, 92Canguilhem, Georges, 58-9Capitalism, xiiiCarroll, David, xviiCassirer, Ernst, xivCatalepsis, 123, 139Catholicism, vii, 36, 57, 88, 94, 96,

111, 166Certeau, Michel de, viii, 9, 47, 49-50,

65, 72, 96, 122, 138, 146-57,159, 166, 171, 193 n.49, 50

Chora, 90, 144, 186 n.25

195

196 Index

Christ, 7, 9, 25-6, 36-7,41-4, 85-5,91-3, 100, 111-12, 118, 121,150-1, 154-5, 158-9, 163-7,169-70

historical search for, 39-41Christianity, vii-viii, 9, 27, 45, 63-4,

79, 83, 85, 91-6, 120-1, 150,154-5, 162-3, 166-8

Church, 3-4,9,41-2,44-5,59, 74,79, 121, 154, 157

Crxous, Helene, xvii, 24, 95, 117,127, 134, 141-5, 177 n.54, 192-3n.47

Colonialism, 21, 71, 151Community, vii, xi, 9, 40, 81, 84-5,

94, 96, 106, 109-14, 116-17,128, 131-2, 139, 150, 154-5, 157

Configuration, 8, 21, 45, 52, 54, 57,77

Consciousness, 16,28, 42, 44, 53, 55,63, 89, 98, 101, 103, 125-7, 132,134

Constructivism, xiv, 35, 50, 61, 63-4Consumerism, xiii, 114Corporeality, 25, 139-40, 159Covenant, 25-6, 83Creation, 45, 15~ 15~ 170Creeds, 4, 39, 104Critical Theory, vii, ix-x, xii-xx, 10,

44, 53, 61, 96, 133, 156, 161-2,167, 169-70

Croce, Benedetto, 52Crucifixion, 42, 91-3, 113Cullmann, Oscar, 42, 45Culture, vii-viii, ix, xii-xv, 7, 19,

23-4, 26-8, 35, 61, 67-8, 72, 79,126, 149

Cupitt, Don, 170

Dante, Alighieri, ix-x, 122Daly, Mary, 37, 170Danto, Arthur, 51Deconstruction, xvi-xvii, 12-13, 15,

17-18,23,25-8,65, 145Demythologizing, 40, 94Depression, 91-3Deism, 13Deleuze, Gilles, 29, 74, 110

Derrida, Jacques, ix, xi, xv, xvi-xvii,xix, 7, 10-1~ 24, 26-9, 34-5, 90,96, 99-100, 102, 105-9, 114,118, 127, 129, 132, 138, 140-3,149, 153, 167, 174-5n.22,23,35,36, 179 n.69

the quasi-transcendent, 15-16, 41,114, 133

Descartes, Rene, 23, 61, 93, 104, 108,160, 169

Desir, Harlem, 96Desire, xiii, 20-3, 26-7, 29-30, 35,

60, 63-4, 72, 81, 85-90, 95-6,103-5, 110, 122, 134, 140-1,145, 147-8, 151, 153, 155,167-70

Determinism, 30-2, 74-5Devi, Mahaswela, 28Diachronic axis, II, 52, 54, 129Dialectics, xiii, 48, 5 I, 89-90, 98, 132Dialogu~ 3-~ 98-~ 102Differance, xi, 13-17,28,34, 108,

132, 144-5, 149Difference, ix, xviii, 11-21, 24-8, 56,

60, 89-90, 96, 99, 102Differend, 148, 158, 192 n.45Dilthey, Wilhelm, 38, 48Discipleship, 27, 118Discourse, vii, ix-xi, xviil, 2, 8-9,

13-14, 16-18, 20, 22, 24-8, 35-7,48, 52-4, 58, 61-4, 79, 90, 125,134, 153

theological discourse, 130, 133,158, 171

Divine, I, 18, 25-6, 34, 57, 85, 139,153

Dogmatics, xiDray, William, 51Droysen, Johann Gustav, 39Duby, Georges, 57Dumezil, Georges, 10Dunn, James, 40

Ebeling, Gerhard, 78Ebner, Ferdinand, 97Eckhart, Meister, 17, 112, 170Ecole fteudienne, 19, 146Economics, vii, xiii-xiv, 14, 18, 36,

60, 63

of desire, 20, 35, 88, 93, 103-4,117, 142

of discourse, 14, 16, 35, 102of redemption, 45, 157-8

Ecriture feminine, 127, 142Election, 117Empiricism, 9, 57, 138, 160Enlightenment, xiii, 13-14, 96, 104,

114, 117, 123, 160-1, 167, 170Epiphany, 16, 101, 118Epistemology, 9, 25, 50, 53-4, 56, 58,

131, 137, 160Erasure, 13Eros, 85-6, 103, 118-19Eschatology, 13-15, 26, 41-3, 45, 47,

51, 58, 79, 154Ethics, viii, xi-xii, xix-xx, 25, 28, 46,

59, 61-3, 120, 122, 135, 139,143, 145, 159

theology and, 81-119, 169Ethnography, ii-iii, x, xii, 7, 28, 67,

71, 147Eudokimov, Paul, 86Event, xix, 2, 8, 12, 16, 39-40, 42-7,

49-52, 55-7, 59, 65, 77-8, 98,101, 132, 134, 138, 158, 167

Excess, 17, 104, 151, 161, 167Exegesis, xi, xii, 4, 40Existentialism, xvii, 8, 44, 46, 49, 51,

56, 81, 97, 125Experience, xiv-xv, xix, 3, 9, 16, 19,

35, 37, 42, 55, 78, 97, 121-31,133-4, 138, 141, 143-5, 156-70

Exp~nation,47-~51-3, 5~ 77Expression, 127

Faith, 1,3-4, 7,9-10, 17,36,42,44,85, 87, 93-4, 104, 118, 140, 158

Fall, 82, 129-30, 163, 166Febvre, Lucien, 49-50, 57Feminism, 7, 18,22,27, 77,80,95-6,

116, 141-5Feminist theology, xi, 8, 26, 37, 79,

170Feuerbach, Ludwig, 26, 91Fichte, Johann Gottlieb, xiv, 89, 93Fiction, 53-7, 66, 78Finitude, xix, 46

Index 197

Fiorenza, Elizabeth Schussler, 26, 170Fish, Stanley, xi, xix, 125, 127-33,

143, 156-7, 159, 190 n.23Force, 50-1, 65, 79, 89Form Criticism, xiFoucault, Michel, ix, xvii, 9-10, 29,

31-2, 50-1, 57-66, 68, 72-3, 77,79-80,90,96, 138, 143, 111,152, 182 n.49

archaeology, 59-62, 64-5, 79,152

dispositifs, 64-5eventualization, 59, 64-6genealogy, 59, 61-5, 77, 79, 90

Foundationalism, 54, 132Frankfurt School, xii-xiv, xviiiFreedom, vii, xix, 61, 95, 104, 107,

109,112,115,118,126,137,140, 157

Freud, Sigmund, 19-23,31-3,88-9,91, 93, 95, 123, 160

Frye, Northrop, 52Fuchs, Ernst, 78

Gadamer, Hans-Georg, xiv, 4, 125,132

Geertz, Clifford, 66-9, 75, 77, 79, 132Genette, Gerard, xvi, 51George, Stefan, 125Gender, vii-viii, 10, 28, 32-4, 36-7,

170Genealogies, 78-9Genre, xi, xvi, 22, 45, 131, 134Gil~ 7, 1~ 3~ 8~ 11~ 13~ 143, 158Girard, Rene, xix, 51, 77Globalization, 28, 114Gnosticism, 9God, xix, 1-9, 13-14, 17, 25-6, 35-6,

41-4, 81, 83, 86-7, 91-2, 94, 98,102-3, 105, 109, 112-14, 117-19,123, 125-7, 137, 140, 143-6,153-6, 158, 168, 170

kingdom of, 41, 43, 45, 85talk of, xix-xx, 4, 6, 9, 35

Good, xix, 6, 82-3, 85, 87, 100,102-4, 140, 168

Grace, 7, 36, 85-6, 121, 139-40, 159Graphe, xvii

198 Index

Greenblatt, Stephen, vii, 66-77, 79,128, 183 n.61

Gregory of Nyssa, 86, 170Greimas, Algirdas J., xvi, 51

Habermas, jurgen, xiv, 65Halakhah, 83Halevy, Joshua, 103Hamann, Johann Georg, xiv, 160Hampson, Daphne, 37, 170Hauerwas, Stanley, 157Hegel, Georg Wilhelm Friedrich, xiv,

10, 13, 23, 29, 43-4, 47, 51-2,61, 74,83,89-90, 106, 111, 113,125, 162, 166-8

Heidegger, Martin, xiv-xv, 15,42, 46,54,97, 112, 125, 135, 140, 156

Hell, 81-2, 92Hellenism, 13, 45, 83, 85Hermeneutics, viii, xii, xiv-xv, xvii,

46, 50-1, 58, 64, 78, 122, 124,132, 157

Heterosexual, 30, 32-4, 36, 80, 96Historiography, 9, 28, 38-9,43,45-6,

48-59, 66, 77-9History, viii, xix, 1, 11, 38-80, 89,

104, 107historical context, 40, 78theology and, xi, xx, 32-80, 169

Hjelmslev, Louis, xvi, 10, 12Holbein, Hans (the Younger), 92Holderlin, Friedrich, 125, 169Holism, xivHolocaust, xiii, 99Holy Spirit, 158, 169Homosexual, 19, 22, 24, 30, 32-4, 36,

61, 80, 96Hope, 48, 85,87Horkheimer, Max, xii-xiiiHumanism, 27,63,82,99,104, 114,

138, 170Humboldt, Wilhelm, xiv-xvHusserl, Edmund, xiv, 46, 54, 93, 97,

100, 125, 132Hyppolite, Jean, 10, 89-90

I-Thou Relation, 98-9, 118Icon, 9Idealism, xiv, 16, 40, 53, 59, 75, 83, 97

Ideology, viii, xiii-xiv, xviii, 52,57-8, 63, 75-7, 130, 162, 164

Identity, 15-17, 19-22,24,26,35,37,46,56,61,90-1,95,98,157,161, 169-70

Idol, 8, 13Illeity, 102-3, 105Imaginary, 19, 21-2, 24, 37,92, 95,

104, 164Imagination, 21, 48, 51-2, 57-8, 132,

135-8Imago Dei, 37Immanence, 1, 16, 45, 84, 89, 103,

139, 168-9Immediacy, 13, 15-16, 35-6, 98,

100-1, 135, 138, 153, 158Incarnation, 3-4, 25, 36, 40, 45, 86,

111, 115, 119, 127, 139, 158-9,165

Incest, 33, 87Inclusive language, 37Infinity, 13, 102-4, 122-4, 126-7,

136Ingarden, Roman, 125Intentionality, 46, 53, 55, 98, 100-1,

105, 118, 125, 128, 130Interdisciplinary studies, vii, ix-x,

xvii-xviii, 50, 171Intertextuality, 4, 18, 23, 142Intratextuality, iii, x, 69-70, 108Intuition, 97, 123, 127, 136Ipseity, 99, 101, 103, 105Irigaray, Luce, xix, 9-10, 18-27, 29,

34-7, 88, 95-6, 116-17, 134,139-42, 175-6 n.38, 179-80 n.69

sensible transcendental, 25Irony, xviiiIrvine, Institute, xvii, 144Iser, Wolfgang, 125, 132Islam, xix, 39, 41, 79, 83Iterability, 13, 16

Iakobson, Roman, xvi, 10-12, 16, 19,21, 88

Jasper, Karl, 46Iauss, Hans-Robert, 125John the Divine, 123-4, 145[ouissance, 26, 104, 127, 133, 139,

148, 163, 165

Joyce, James, 142Judaism, xix, 3-4, 10,34, 37, 39-41,

45, 83-4, 103, 105, 120Julian of Norwich, 121, 143, 145, 189

n.2Jurisprudence, xviii, 9, 60, 95

Kafka, Franz, 38Kant, Immanuel, xiv-xv, 23, 54, 61,

82, 89, 93, 98, 106, 116, 126,140-1, 145, 156, 160, 169

CritiqueofJudgement, 126, 134-7,141

neo-Kantianism, xiv, 53Keats, John, 122-4Kenosis, 17,93, 100, Ill, 113, 117,

143, 168Kerygma, 42, 101Kierkegaard, Seren, 58, 118-19, 125,

160, 166Klee, Paul, 38Kojeve, Alexander, 29, 89-90Knowledge, xiii, 18,46-8, 51-2, 58,

61, 63-6, 79, 87, 101, 123-4,130, 133, 135, 138, 156, 158-9,170

of God, 2, 5-6, 35, 78self-knowledge, 87

Kristeva, Julia, xvi, 27, 29, 83, 88-97,99, 103-5, 108, Ill, 114-15,117-19, 122, 127, 140-2, 177n.62, 185 n.16, 186 n.28

abjection, 92

Lacan, Jacques, xv, xvii, 7, 9-10,18-23, 29, 31, 51, 61, 73, 88,90-1, 93, 108, 162, 164, 167

Lacoue-Labarthe, Philippe, 21, 35,96,106

Language, ix, xv-xvii, 3, 7,9-11,13-23, 25, 45, 48, 57, 78, 90,101-2, 124, 128-30, 141-4, 150,153

correspondence theory of, 5, 9linguistic idealism, 16theology and, 2, 5, 7,9-10, 13, 17,

34-6Lash, Nicholas, 123

Index 199

Lautreamont, Comte de, 90Lebensphilosophie, 125Leibniz, Gottfried Wilhelm, 13Lesbianism, 29, 34Levinas, Emmanuel, 15, 17,29-30,

88,96-105, 108, Ill, 114-15,117-19, 127, 138, 143, 186 n.35,187 n.41

Levi-Strauss, Claude, xv-xvi, 10, 12,19, 51, 61, 67-8

Liberalism, vii, 30, 37, 52-3, 79, 82,118, 133

Libidinal economy, 20, 25Lindbeck, George, 79, 132Literary criticism, xiii, 12

theory of, xviiiLiturgy, 3, 36-7, 79, 83, 122Logos, 13, 19-20, 109Logocentrism, 12-14, 92, 132, 138,

143, 153, 161Loughlin, Gerard, 157Love, 6, 25, 48, 82-4, 86-8, 93-5,

104, Ill, 113, 118-19, 143, 157Lyotard, jean-Francots, xvii, 7,9,51,

74,105,110,112,114,127,133-41, 143, 156, 158-60, 162,191 n.32

MacIntyre, Alasdair, 116MacKinnon, Donald, 87Man, Paul de, 7Marcel, Gabriel, 46, 97Marion, Iean-Luc, 36, 1660Mannheim, Karl, xiii, 52Marx, xii-xiii, 43, 51-2, 74, 160, 162,

167Marxism, xiii, 27, 68-9, 75, 89,

114-15, 134, 137, 148Materialism, 127, 139, 143-4, 160Maximus the Confessor, 86McFague, Sallie, 7-9, 35Meaning, xii, xiv-xv, xvii, 8, 10,

12-17, 20-1, 24, 35, 46-7, 49, 51,54, 65, 94, 98-9, 101, 125,128-33, 138, 157, 161

ultimate meaning, 48, 58Mediation, xx, I, 13-16, 21, 36,

55-6,99,105,122-3,126,133Melancholia, 92-3

200 Index

Merleau-Ponty, Maurice, 125, 132Messianism, 34, 39-41, 100, 105Metanarrative, 51, 105, 138, 166Metaphor, 6-9,11,13,16-17,21,24,

35, 46, 52-4, 56-7, 65, 88, 90,94-5, 104, 156

Metaphysics, x, xvi, 12, 19, 23, 44,49-50,53-4,58, 113-14, 140,161, 167

Methodology, xi-xii, xv-xviii, 45, 57,62

Metonymy, 7, 11-12,21,24,52,88,90

Michelet, Jules, 52-3Milbank, John, 157Miller, J. Hillis, xixMilton, John, 157, 159Mimesis, 91, 139Mirror stage, 20, 90-1Mishnah, 83Modernity, viii, xx, 53, 73, 113,

115-6, 145, 152, 155, 160-1,167-9

Moltmann, Iurgen, 43Moment, 93Montesquieu, Charles de Secondat,

Baron de, 96Moses, 69, 83, 91Mourning, 18, 91-2, 150Myth, xiii, xv, 40, 54Mysticism, viii, 121, 124, 141, 145-6,

151-3

Nancy, Iean-Luc, vii, 21, 88, 96,105-18, 187-8 n.47

Narcissism, 81, 85-6, 91, 93-4, 119Narrative, xii, xvi, 2, 35, 39, 45-6,

49-56, 77-9, 93, 118, 122, 134,140, 157-8, 162, 168

grand narrative, 51, 138, 161-2Nationalism, xiiiNegativity, 89-90, 92, 100New Criticism, xvi, 69, 71, 127-9New Historicism, vii, 52-3, 66-79Newman, Barnett Baruch, 138New Testament, xi, 8, 33, 37, 39-40,

42,44, 84-5, 170Matthew, 84Mark, 84

Luke, 39, 84, 97, 120, 122Galatians, 84-5Sermon on the Mount, 84

Niebuhr, H.R., 41Niebuhr, Reinhold, 41, 46Nietzsche, Friedrich, xii, xiv, xx, 4,

13,52,58,62,78,90,106,116,125, 160

Nihilism, 115, 168Nothingness, xvii, 2, 15, 113, 134, 138Nussbaum, Martha, 116, 123, 139Nygren, Anders, 85-6

Obedience, 83-4, 86, 93Ockham, William of, xv, 35Oedipus, 32-3Old Testament, xi, 170

Amos, 83Hosea, 83Isaiah, xi, 39, 83, 100Micah, 83Nehemiah, 120, 122Song of Songs, 86

Ontology, xix, 8-9, 14,25,50,54-7,59, 98, 102, 114, 132, 139, 160

Onto-theology, 13Origins, 15, 17, 24Otherness, 14, 89, 97Other/other, x, 2-3, 17-20,23,26,

86,92, 95, 97, 100-4, 117-18,124-5, 143, 168-9

Otto, Rudolf, 126

Paradise, 38-9, 163Pannenberg, Wolfhart, 43, 45Parler-femme, 23-4, 141Parousia, 13Patriarchalism, 8, 19, 22, 80Patristic period, 37, 80Paul, 84, 87Pavel, Thomas, xviPerformance, 27, 29, 30-2, 36, 76,

112, 121-3, 138, 157Phallocentrism, 20-2, 25-6, 144, 161,

169Pharisees, 83Phenomenology, xvii, xix, 36, 46,

55-6, 78,97, 103, 118, 125, 128,132, 137

Philosophy, ix, xvii, 7, 10, 12, 43-6,57, 59, 89, 93, 97, 99, 102, 105,125, 161

of religion, xi, 14, 44, 123-4,169-70

Phonocentrism, 12, 153Plato, 23, 31, 90, 102, 104-6Plotinus, 86Pollock, Jackson, 90Politics, vii-viii, ix, xiv, xx, 18, 25,

27-8, 30, 32, 37, 47, 58, 60, 66,74-7, 79, 95-6, 106-7, 109,114-15,117,131,137,147-50

of meaning, xii, 35-7, 68, 70, 77Positivism, 9,48-9, 57, 79, 98, 160Postcolonialism, vii, 10, 27Postmodernism, vii, 53, 105, 116,

137-8, 160Poststructuralism, vii, xvii, 7, 96Power, xviii, 8-9, 18, 58, 60, 62-6,

68-9, 72, 74-6, 79, 82, 104, 120,122

bio-power, 63Prayer, 2-3, 36Praxis, 35, 65, 79, 87Presence, 3, 12-16, 25, 35-6, 42, 97,

134-5, 139-40, 157, 167Promise, 15-16, 18, 20, 132Propp, Vladimir, 51Protestantism, 6-8, 79, 121, 171Proust, Marcel, 123, 159Providence, 41, 167-8Pseudo-Dionysius, 17, 95, 170Psychology, xv, 1, 9, 18-19, 21-23,

31, 57, 64, 89, 91-5, 104, 116,169-70

Pynchon, Thomas, 1

Queer theory, vii, 10, 29, 34, 80

Rahner, Karl, 140Ranke, Leopold von, 39, 43, 49, 52Reader-response, 8, 78, 128-33

theology and, 125-8Realism, 35, 53, 57

theological realism, 9moral realism, 116

Reason, ix, xiii, 3, 63, 87, 95,116-17,135-8, 140, 169

Index 201

Redaction criticism, xiRe-enchantment, xx, 117, 160-1, 171Reference, 8-9, 14, 16,21,40, 55,57,

129-30, 141Reification, xiiiReimarius, Hermann Samuel, 40-1Relativism, 5, 52, 66, 79, 82, 87, 116,

128, 130Religious experience, xx, 2Remembering, 16Repentance, 120-1Representation, viii, xii, xv, xviii-xx,

2-3, 7, 10, 12-16, 18-23, 25-6,28, 34-5, 37, 40-1, 45-9, 51,53-4, 56, 69, 72, 84-5, 90, 98,101-2, 120-4, 133, 135-9, 141,145, 150-1, 157-9

Resurrection, 42-3, 92, 161Revelation, 1-2, 4, 7-8, 16, 35-6, 39,

42-3, 45, 78, 82-3, 102-3,117-18, 120-4, 126, 133-4,139-40, 158-9

Rezeptiontheorie, 125Rhetoric, xv, 16, 79, 133-4, 149, 156Ricoeur, Paul, 7-8, 46-50, 53-8, 63,

77-9, 96, 124-5, 181 n.26, 184n.86

Roman empire, 39Romanticism, xiv, xviii, 26, 43, 123,

139Rosenzweig, Franz, 97, 99, 102Ruether, Rosemary Radford, 170Ruysbroeck, Jan van, 145

Sacramentalism, 7, 35-6, 117, 121,152, 155

Sacred, ix-x, 18Sacrifice, 86, 112-13Salvation, xix, 4, 41, 45, 78Sanders, E.P., 41Sanders, Jack, 84Sartre, Jean-Paul, 10, 29, 46, 61, 81-3Saussure, Ferdinand de, xv, 10-12,

14, 18-19, 21, 51, 102, 129la parole, 11-12

Saying/said, 100-3, 118Schelling, Friedrich Wilhelm, 41, 89,

166Schillebeechx, Edward,

202 Index

Schleiermacher, Friedrich, xiv, 36, 42,87, 95, 126-7, 141

Schweitzer, Albert, 40Science, xii-xiii, xvi, xviii, 7, 12, 48,

58, 160history as, 41-3, 46, 53

Searle, John, 14Semanalysis, 88-90Semantics, xv, 12Semiotics, xv, xviii, 15, 67, 69, 78

the semiotic, 18, 90-1, 142Sexuality, 20-3, 59-60, 63-4, 83

sexual difference, 18, 25, 36-7Shakespeare, William, 69-72Silence, ix, 19, 77, 124Simi and, Francois, 47Sin, ix, 82, 92, 130, 164Singularity, 113Social anthropology, x, 87, 171Soskice, Janet, 7-9, 170Space, x, 17-18,81,93-4, 118, 122,

124, 157, 161Speech, xvii, 2, 12-13, 25, 99, 103,

153speech-act, 2, 12, 152, 154

Spinoza, Benedict, 110, 155Spirituality, 25, 35, 142, 159Spivak, Gayatri Chakravorty, xix,

9-10,26-8,34-5,37, 111, 177n.62

Steiner, George, xiiiStory, xvi, 38-9, 78, 122, 149Stranger, 93, 96, 124Strauss, David Friedrich, 39-41Structural linguistics, xv-xvi, 7, 10,

12, 18, 24Structuralism, xvi-xvii, 10, 12, 19-20,

51-3, 59, 62Subaltern studies, 10, 27-8, 34, 37Subjects-in-process, 91, 93-6Subjectivity, xvi, 19, 24, 26, 29-32,

34, 36, 46, 48, 61-4, 66, 73,88-93, 96-9, 108-9, 137, 144-5,159

Sublation, 20, 89Sublime, viii, 112, 122-3, 126-7,

133-41Substitution, 16, 21, 100-1, 164-5Supplementarity, 13, 15

Surrealism, 19Symbol, 7-9, 11, 18-20,46,54

the symbolic, xvi, 21-2, 90-3, 144,162, 165

symbolic production, ivSynchronic axis, 11-12, 52, 54, 129Syntagmatic relations, 11

Taylor, Charles, 65Taylor, Mark C., 170Tel Quel, 88Teleology, 14-15, 43, 106, 135-6Teresa of Avila, 145Text, ix, xi-xii, xiv-xviii, 8, 13, 15,

18, 24-6, 35, 47-8, 50, 78, 122,127-9, 131-2, 134, 159

sacred text, 4, 25, 40, 45,105,117,121, 124, 130

textuality, xvii-xviii, 15, 25, 131,133, 141, 154

Theology, vii-viii, ix-xii, xviii-xx,1-7, 10, 13, 34-7, 39-41, 48,91-2, 95, 97, 105, 115, 118,129-30, 133, 145-6, 156, 169-71

negative theology, 17, 34, 124There is, 102'Thetic', 91Thresholds, ix-x, xix, 1, 93Time, xvi, xix, 16,39,41-2,44,46,

49,54-6,89, 102-3, 118, 129,158, 161, 168

Tocqueville, Alexis de, 52Todorov, Tzvetan, xvi, 88Torah, 83Trace, ix, 13-18,47, 50, 55-7, 102-3Trakl, Georg, 125Transcendence, xx, 1-2, 6, 9, 25-6,

35, 78, 97, 101-5, 111-12, 117,119, 123-4, 126, 133, 139-40,142, 143, 159

self-transcendence, 1, 8, 98, 104-5,122, 144

Transcendental ego, 91, 93, 98, 100Transcendental reasoning, 62-3, 83,

135Transgression, xixTranslation, 17,27,37Trinity, 3, 25, 35, 37, 43, 45,78,118,

158, 166, 169

Trubetzkoy, N.S., 11Truth, x, 7-8, 13, 43, 53-5, 57-8, 62,

64-6, 77, 79, 82, 143, 161, 168

Unconscious, 19-21, 24, 143, 166Understanding, 47-8, 51, 54,58,89,

124, 130, 135, 137, 139, 141Unpresentable, 112, 135, 137-40, 159Utopia, 24, 48, 95, 96

Virtue, 85, 87, 105

Weber, Max, 160White, Hayden, 51-4, 56, 79Wiles, Maurice, 44

Index 203

Will, xix, 46, 54, 82, 101, 118, 139Williams, Rowan, 78Wimsatt, William, 128Winquist, Charles, 170Wittgenstein, Ludwig, 17, 67, 156Word, 2-3, 8, 21, 23, 36, 42, 45, 78,

101-3, 120-1, 127, 130, 169Wrede, William, 40Writing, ix, xvii, 7, 12-13, 19, 26, 40,

45, 53, 57, 109, 129, 142-5, 151,154

Yahweh, 83

Zi:zek, Slavoj, viii, xx, 162-9, 194 n