By Nancy, Jean-Luc; McKeane, John
During this paintings, Jean-Luc Nancy is going past his previous historic and philosophical inspiration and attempts to imagine - or at the very least crack open a bit to pondering - a stance or bearing that may be appropriate to the retreat of God that effects from the self-deconstruction of Christianity.
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The infinite in the finite. Finitude as an opening to the infinite: nothing but this is at stake. What we call “finitude”—mortality, natality, fortuitousness—would not exist if in the very act of naming it we did not allow it to transpire that we exist and that the world exists as an opening onto infinity, via infinity. This is to say that the very fact of existence prevents existence from being “finite” in the sense of having no extension beyond itself. On the contrary, this fact attests that existence bears, brings with it its entire extension and its full expansion.
Addiction—Adoration “Addiction” is a Latin term to which the English language has given the sense familiar to us. Roman addictio is the confirmation of an affirmation, a declaration, a commitment. The word developed its sense in the direction of “to dedicate oneself,” “to devote oneself,” “to give oneself over to,” and later in the direction of obligation, indebtedness, and submission. It is impossible not to allow some vague relation to emerge between ab-dicere (and/or ab-dicare, since the two verbs are close to one another here) and ad-orare, even though dire is related to the declaration and to its content, while orer (as Old French had it) suggests speech as address.
As the tradition knows in various ways, “ex nihilo” also means that God makes something of the most humble, of almost nothing, with no regard for what is powerful and remarkable. Humility, whether it be Jewish (Job), Christian (“for he hath regarded the low estate of his handmaiden”/“respexit humilitatem ancillae suae”; Luke 1:48), or Muslim (“Islam”: a trusting submission) has nothing to do with humiliation. It measures an infinite distance, nothing else. 5 There is something in this thought—the extreme point of all thought—that belongs to all forms and all epochs of culture, religion, and philosophy.