Jean-Luc Nancy and Plural Thinking: Expositions of World, Ontology, Politics, and Sense (SUNY Series in Contemporary French Thought (Paperback))
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Wide-ranging essays on Jean-Luc Nancy's thought.
Jean-Luc Nancy is one of the leading voices in European philosophy of the last thirty years, and he has influenced a range of fields, including theology, aesthetics, and political theory. This volume offers the widest and most up-to-date responses to his work, oriented by the themes of world, finitude, and sense, with attention also given to his recent project on the “deconstruction of Christianity.” Focusing on Nancy’s writings on globalization, Christianity, the plurality of art forms, his materialist ontology, as well as a range of contemporary issues, an international group of scholars provides not just inventive interpretations of Nancy’s work but also essays taking on the most pressing issues of today. The collection brings to the fore the originality of his thinking and points to the future of continental philosophy. A previously unpublished interview with Nancy concludes the volume.
“This invaluable collection engages with the full range of Nancy’s philosophical concerns to offer a series of enriching and highly illuminating critical perspectives. It demonstrates the importance of Nancy’s work for philosophical reflection on the contemporary world.” — Ian James, author of The Fragmentary Demand: An Introduction to the Philosophy of Jean-Luc Nancy
world is rather a great many things that are in themselves finite and finitely opened as infinitely finite, being neither straightforwardly finite nor infinite. For this reason, différance does not simply imply the absence of a producer or generation since it is not 74 JEAN-LUC NANCY AND PLURAL THINKING an infinite dis-enclosure of space, which would itself be just another form of closure. Equally, globalization cannot be straightforwardly displaced by mondialisation. On the contrary, our
allotted within them to the nothing as the opening for indetermination, and we have seen that Nancy’s thought of the creatio ex nihilo relies on a conception of the material world as being shot through with God in the form of the nothingness that lies between. This particular engagement with Descartes is an occasion to work through that structure again in explicitly material terms. Nancy’s starting point is the thought that thinking substance does indeed share in the essential attribute of
touches to something as the finishers employed in the fashion industry or in construction take care of the finissage of a garment or a building, giving it a finished look, then infinition is the eschewing of that, the refusal of that final polish, the refusal of the boundary where we would be obliged to stop. It is unfinishing that renders something in-finite. It is also where sex and relation come together again. [T]here is sexual relation in force everywhere relation finds itself in
history.” On my reading, Nancy is arguing that the suspension of history transforms the traditional paradigm of justice as an “equality of measure” with respect to the obsolete notions of the “individual” and the “community” it presupposes. What he calls “archi-ethics” arises through this transformation and serves as a form of writing that enables alternative relationships between a singularity that incessantly reaffirms itself, despite generalized individuation, through a freedom that constantly
those who have been dehumanized and restore, in some sense, worlds that war criminals attempted to erase. In this respect, we recall Nancy’s assertion that “the speaker speaks for the world, which means the speaker speaks to it, on behalf of it, and in order to make it a ‘world’ ” (BSP, 3). I suggest that as these texts respond to the singularity of the suffering of the other, they undertake the task of justice. As multiple restorations and beginnings of worlds, each of the texts is each time an