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Academic literature on the topic 'Derrida, Jacques Contributions in theology'

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Journal articles on the topic "Derrida, Jacques Contributions in theology"

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Rapaport, Herman. "Deregionalizing Ontology: Derrida's Khōra." Derrida Today 1, no. 1 (May 2008): 95–118. http://dx.doi.org/10.3366/e1754850008000109.

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The purpose of the essay is to contextualize and explain the philosophical project that is under way in Jacques Derrida's Khōraof 1993. Upon a cursory reading, the book will appear to be merely the unpacking of yet another undecidable term that Derrida has located within the history of metaphysics. But, in fact, the stakes of this text are much higher in that Derrida's aim is to continue developing a project that was announced in the late 1960s, namely, to deregionalize ontology. Precisely what Derrida meant by that phrase and the various texts one would have to revisit in order to properly understand how Khōra instrumentalizes deregionalization is what this essay attempts to survey. Lastly, as Husserlian phenomenology is quite central to the concerns of this essay, researchers may consider it as a contribution to the study of Derrida's relation to Husserl's philosophy. Major texts by Derrida that are discussed include The Problem of Genesis in Husserlian Phenomenology, ‘La difference’, Voice and Phenomena, Of Grammatology, ‘Plato's Pharmacy’, ‘How to Avoid Speaking: Denials’, and Khora. Major topics include: the transcendental ego, regional phenomenology, voice and writing, differance, origin, genesis, woman, negative theology, khora, and Plato.
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Peruzzotti, Francesca. "Confessione e biografia: per un avvenire fondato nella storia. Note a partire da Jacques Derrida e Jean-Luc Marion." ETHICS IN PROGRESS 8, no. 1 (May 1, 2017): 61–74. http://dx.doi.org/10.14746/eip.2017.1.4.

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This paper aims to draw a connection between Jacques Derrida and Jean-Luc Marion in regard to the role of negative theology. This scrutiny shows meaningful contributions of the Authors to a new definition of subjectivity in a post-metaphysical age, and their consideration about which possibilities are still open for a non-predetermined history given outside of the presence domain. The future is neither a totalisation of history by its end, nor a simple continuation of the present. It is an eschatological event, where the relationship with the other plays a crucial role for the self-constitution. Such an interlacement is generated by the confession, where the link between past and future is not causally determined, but instead it is self-witness, as in Augustine’s masterpiece, essential reference for both the Authors
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Lichtman, Maria. "Negative Theology in Marguerite Porete and Jacques Derrida." Christianity & Literature 47, no. 2 (March 1998): 213–27. http://dx.doi.org/10.1177/014833319804700205.

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Hart, Kevin. "Derrida on Law and Blood." Studies in Christian Ethics 33, no. 1 (November 1, 2019): 107–15. http://dx.doi.org/10.1177/0953946819885227.

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In his lectures on the death penalty Jacques Derrida argues the surprising thesis that ‘no philosophical system as such has ever been able rationally to oppose the death penalty’. And he also entertains a second thesis that juridical execution undergirds the legal system. In his support for abolitionism, Derrida participates in ‘philosophy’ without quite belonging there. In fact, he maintains that juridical execution comes into sharper focus only when we pass from philosophy to theology. There is space for further passage in this direction, perhaps, in exploring the Eucharist as ‘unbloody sacrifice’. It is regrettable that the second thesis is insufficiently established.
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O'Collins, Gerald. "Jacques Dupuis's Contributions to Interreligious Dialogue." Theological Studies 64, no. 2 (May 2003): 388–97. http://dx.doi.org/10.1177/004056390306400207.

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[The author summarizes the content of Jacques Dupuis's latest work, Christianity and the Religions: From Confrontation to Dialogue (Orbis, 2002) and indicates some of the points where it differs from his earlier, longer book, Toward a Christian Theology of Religious Pluralism (Orbis, 1997). He then reflects on the terminological and substantial issues that Dupuis has taken up in his two works. Both books offer outstanding contributions to interreligious dialogue.]
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Barclay, John M. G. "A Conversation Around Grace." Evangelical Quarterly 89, no. 4 (April 26, 2018): 339–45. http://dx.doi.org/10.1163/27725472-08904006.

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This article responds to papers presented at a research conference at London School of Theology in April 2017 interacting with John Barclay’s Paul and the Gift, and subsequently published in Evangelical Quarterly. It responds in turn to Desta Heliso, Conrad Gempf, Matthew Jones, and Graham McFarlane on a journey from Paul to the Gospels, to Martin Luther King, and finally to Jacques Derrida.
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Kleden, Paulus Budi. "IMAN YANG ATEIS Konsep Derrida Tentang Iman." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 9, no. 2 (October 11, 2010): 135–75. http://dx.doi.org/10.36383/diskursus.v9i2.213.

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Abstract: Jacques Derrida is doubtless one of the most controversial phi- losophers of our time. Controversies surrounding him are mainly caused by his radical ideas which have shaken the main traditions of thinking in Western Philosophy. He demonstrates the contradictions of various philophical concepts. He also uses a provocative approach by connect- ing religion with atheism. This essay will demonstrate Derrida’s concept of religion and how it is connected with atheism. Derrida does not present a theology; however his idea of atheistic faith can contribute to a critical understanding of faith and its expressions within religions. Keywords: Iman (faith), agama (religion), teror (terror), ateis (atheist; athe- istic), hadiah (gift; reward), pengetahuan (knowlegde).
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Gould, Thomas. "Rhetoric and Rhythm — Derrida, Nancy and the Poetics of Drawing." Paragraph 44, no. 2 (July 2021): 157–75. http://dx.doi.org/10.3366/para.2021.0363.

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Opening with a consideration of the distribution of the two graphic acts — drawing and writing — this article offers a comparative study of Jacques Derrida's and Jean-Luc Nancy's respective exhibitions and catalogue essays on the subject of drawing. Through a comparative examination of what I take to be their central theoretical contributions to the study of drawing — Derrida its ‘rhetoric’, Nancy its ‘rhythm’ — this article moves on to suggest how these concepts inform a theory of poetic lineation.
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Mendie, John Gabriel, and Stephen Nwanaokuo Udofia. "A Philosophical Analysis of Jacques Derrida’s Contributions to Language and Meaning." PINISI Discretion Review 4, no. 1 (July 30, 2020): 43. http://dx.doi.org/10.26858/pdr.v4i1.14528.

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Far from being a banality or a philosophical naivety, there is a quintessential nexus between language and meaning, in the philosophy of Jacques Derrida (1930-2004). The thrust of Derrida’s idea is that, language is chaotic and meaning is never fixed, in a way that allows us to effectively determine it (that is, meaning is unstable, undecided, provisional and ever differed). As a Poststructuralist, Derrida’s quarrel was with Logocentrism, which privileges speech over writing, and hitherto assume that, we have an idea in our minds, which our writing or speaking attempts to express. But, this, for Derrida, is not the case, for no one possesses the full significance of their words. Texts, in some sense write themselves: that is, are independent of an author or his intentions. Thus, in Derrida’s thinking, intentionality does not play quite the same role, as is traditionally conceived in the philosophy of language; our intention does not determine the meaning of what we are saying. Instead, the meaning of the words we use, determines our intention, when we speak. This does not mean that we do not mean what we are saying, or that we cannot have intentions in communicating. But, since language is a social structure that developed long before and exists prior to our use of it as individuals, we have to learn to use it and tap into its web of meanings, in order to communicate with others; hence, the need for deconstruction. It is this process of deconstruction, which can point the way to an understanding of language, freed from all forms of structuralism, logocentrism, phonocentrism, phallogocentrism, the myth or metaphysics of presence and also open up a leeway, to the idea of différance. Thus, this paper, attempts an expository-philosophical analysis of Derrida’s eclectic contributions to language and meaning, by drawing insights from his magnus opus, captioned De la grammatologie (Of Grammatology).
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Mendie, John Gabriel, and Stephen Nwanaokuo Udofia. "A Philosophical Analysis of Jacques Derrida’s Contributions to Language and Meaning." International Journal of Humanities, Management and Social Science 3, no. 1 (June 27, 2020): 20–34. http://dx.doi.org/10.36079/lamintang.ij-humass-0301.109.

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Far from being a banality or a philosophical naivety, there is a quintessential nexus between language and meaning, in the philosophy of Jacques Derrida (1930-2004). The thrust of Derrida’s idea is that, language is chaotic and meaning is never fixed, in a way that allows us to effectively determine it (that is, meaning is unstable, undecided, provisional and ever differed). As a Poststructuralist, Derrida’s quarrel was with Logocentrism, which privileges speech over writing, and hitherto assume that, we have an idea in our minds, which our writing or speaking attempts to express. But, this, for Derrida, is not the case, for no one possesses the full significance of their words. Texts, in some sense write themselves: that is, are independent of an author or his intentions. Thus, in Derrida’s thinking, intentionality does not play quite the same role, as is traditionally conceived in the philosophy of language; our intention does not determine the meaning of what we are saying. Instead, the meaning of the words we use, determines our intention, when we speak. This does not mean that we do not mean what we are saying, or that we cannot have intentions in communicating. But, since language is a social structure that developed long before and exists prior to our use of it as individuals, we have to learn to use it and tap into its web of meanings, in order to communicate with others; hence, the need for deconstruction. It is this process of deconstruction, which can point the way to an understanding of language, freed from all forms of structuralism, logo centrism, phono centrism, phallogocentrism, the myth or metaphysics of presence and also open up a leeway, to the idea of difference. Thus, this paper, attempts an expository-philosophical analysis of Derrida’s eclectic contributions to language and meaning, by drawing insights from his magnus opus, captioned De la grammatologie (of Grammatology).
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Dissertations / Theses on the topic "Derrida, Jacques Contributions in theology"

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Dugdale, Antony L. (Antony Lee). "Silent prayers : Derridean negativity and negative theology." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=69603.

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Jacques Derrida's lecture entitled "How to Avoid Speaking: Denials", given in Jerusalem in 1986, responds both to those who subsume his project within negative theology and to those that ignore their interrelation. The former fail to see that while negative theology is oriented towards ineffable union with the divine, deconstruction radically denies the possibility of this union. The latter, however, read negative theology solely in the context of this ineffable union, ignoring the possibility of a second apophatic language whose critique of language is itself so radical that it engages in a paradoxcical self-critique that denies, if not union itself, at least the possibility of speaking about union. This second, concurrent language has a distinct family resemblance to Derrida's own deconstructive project, for it embraces the radically negative denials of differance. This study will first present a critique of those who offer either an affirmative or negative answer to the question "Is deconstruction a form of negative theology?", arguing instead that Derrida denies all answers. Its final step will analyze the similarities between negative theology's escape from the silence of pure denial--prayer--and Derrida's own means of escaping the silence summoned when he asks: "How to avoid speaking?"
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Magee, Neal E. Hamner M. Gail. "Remembering to forget theological tropologies of confession and disavowal (Saint Augustine, Bishop of Hippo, Slavoj Zizek, Jacques Derrida) /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2004. http://wwwlib.umi.com/cr/syr/main.

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Brown, Derek. "Decisions: Political Theology and the Challenges of Postmodernity." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:109127.

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Thesis advisor: Andrew Prevot
Decisions: Political Theology and the Challenges of Postmodernity, argues that political theologies are both partially responsible for and responsive to the intrinsically related problems of racism, capitalism, and essentialist metaphysical thinking. Relying on dialectical materialist and post-structuralist theories, Decisions critically engages a wide range of classical and contemporary figures such as Karl Marx, Søren Kierkegaard, Carl Schmitt, Jacques Derrida, James Cone, Chantal Mouffe, Cornel West, Martin Hågglund, and Karl ove Knausgaard. These engagements are attentive to not only the particular theoretical and political decisions any one thinker makes, but also to the ways in which “decision” is itself understood as an important theoretical and political category. Although “decisionism” has become a popular motif in contemporary political theology, the concept remains under theorized. This is unfortunate, because contemporary ontological racisms and exploitative market structures aim to prevent political decisions: ontological racism decides in advance the essential “racial” characteristics of a person and market economies ensure that the distribution of goods is “decided” by the so- called invisible hand of the market. Moreover, both racisms and capitalism can imply an underlying modern metaphysics of substance and essence. While the postmodern critique of metaphysics is often read as a challenge to religion, this reading suggests that postmodernity presents an opportunity for the reemergence of an historical and politically engaged form of religion. Such an emancipatory and non-metaphysical approach can be found throughout various religious traditions, but is especially prominent amongst black political theologians working out of the Christian tradition
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Karam, Peter. "Jacques Derrida and theology Derrida's grammatology in relationship to the theological methods of David Tracy and Mark Taylor /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Lupo, Joshua Scott. "Can We Be Forgiven?: On "Impossible" and "Communal" Forgiveness in Contemporary Philosophy and Theology." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/rs_theses/27.

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This essay traces two trends in current philosophical and theological debates concerning forgiveness. One, advocated by Vladimir Jankélévitch and Jacques Derrida, I label “impossible” forgiveness. The second, advanced by John Milbank and L. Gregory Jones, I label “communal” forgiveness. I explore and critically examine each of these positions in the first two sections of the thesis. In the last section of the thesis I examine a recent conversation amongst religious ethicists against the background of the theoretical conversations described in the first half of the essay. Bringing the theoretical conversation together with the religious ethicists’ conversation, I argue that whether or not we embrace forgiveness depends in large part in what tradition, religious or secular, we place ourselves.
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Mary, Paul. "La question du premier principe : entre Plotin et Derrida : volume I : apophase, principe et matière dans les Ennéades : volume II : déconstruction, archéologie et apophase." Thesis, Montpellier 3, 2011. http://www.theses.fr/2011MON30003/document.

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Il semblerait que la recherche d’un premier principe ne puisse ni aboutir une fois pour toutes ni être abandonnée. L’objectif est de montrer, d’une part, que cette tension travaille l’apophatisme de Plotin et la déconstruction de Derrida en y induisant des difficultés symétriques, et, d’autre part, que l’exploration de ces difficultés suggère une doctrine « intermédiaire » du premier principe intégrant la tension en question. Leurs philosophies reposent toutes deux sur une instance que son excès radical conduit à déborder l’être et l’originarité, mais le néoplatonicien et le déconstructeur interprètent ce débordement de façons diamétralement opposées. Le premier la comprend comme un aboutissement de la quête d’origine, tandis que le second y voit une invitation à dépasser cette quête. D’un côté, Plotin pense une arkhè que sa transcendance radicale rend difficile à déconstruire, mais qui devrait aussi interdire d’en garantir l’existence et la fonction. Sa volonté de maintenir cette garantie induit une série de perturbations, notamment autour du thème de la matière. D’un autre côté, la déconstruction du principe repose sur l’usage d’un schème principiel dénié. Pour le montrer, il faut élaborer une présentation générale de la pensée derridienne, qui révèle une tension culminant avec l’occultation de cet usage par un positionnement anti-principiel. Il s’agit de montrer que l’auto-dépassement de l’arkhè ne représente ni une garantie ni une abolition, qu’il peut être intégré dans une conception originale fondée sur certains éléments propres à chacun de nos auteurs, et qui articule un premier principe métaphysique à une ontologie et à une éthique
It would seem that the search for a first metaphysical principle cannot either succeed once for all or be abandoned. The objective is to show, on one hand, that this tension works Plotinus’ apophatism and Derrida’s deconstruction by causing in it symmetric difficulties, and, on the other hand, that the exploration of these difficulties suggests an "intermediate" doctrine of the first principle, integrating the tension. Their philosophies rest both on something that its radical excess drives beyond being and origin, but they give diametrically opposite interpretations of this situation.The Neoplatonist understands it as a success of the quest for the first principle, whereas the deconstructionist sees it as an invitation to give up this quest. On one side, Plotinus tries to think an arkhè which its radical transcendence makes difficult to deconstruct, but that should also forbid guaranteeing its existence and its function. His will to maintain this guarantee causes disturbances, in particular in his theory of matter. On the other hand, the deconstruction of the first principle requires the use of a transcendental schema, which is yet partially denied by Derrida. To show this, it is necessary to elaborate a general presentation of derridean thought, which reveals a tension, peaking with the attempt to conceal the use of foundational methods.Our aim is to show that the auto-exceeding of the arkhè is neither a guarantee nor an abolition, and that it can be integrated into an original conception based on certain elements from each of our authors, which associates a first metaphysical principle with an ontology and an ethics
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Della, Zazzera Anthony. "Rationality, Impossibility, and Analogy: Gadamer's Hermeneutics and the "Theological" Turn in French Phenomenology." Thesis, Université d'Ottawa / University of Ottawa, 2020. http://hdl.handle.net/10393/40898.

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In contemporary, French phenomenology, a debate has arisen concerning whether phenomenology can allow for a certain kind of “theological” consideration. In particular, Jean-Luc Marion argues that the potential of the reduction has not been fully explored and that a full reduction to pure givenness in fact allows one to give an account of the paradoxical experience of the impossible beyond experience, which is described as a phenomenon of revelation and may include a Revelation of God. Marion’s claims have been considered contentious. As I interpret it, the debate plays out between 1) those who also admit that phenomenology can occasion a form of “theological” consideration, but maintain, unlike Marion, that it remains a more existential affirmation of the impossible beyond experience, represented by Jacques Derrida and John Caputo, and 2) those who refuse any role for this impossible beyond experience within phenomenology (and perhaps more generally), and insist that phenomenology be preserved as an essentialist science of the appearances, represented by Dominique Janicaud. I take the positions of Derrida and Caputo, on the one hand, and Janicaud, on the other, to each entail extreme consequences that ought to be avoided—the former resulting in a form of irrationalism and the latter converting phenomenology into a form of pragmatism. Furthermore, I find Marion’s basic claim, that the impossible beyond experience ought to have a role in shaping finite experience, to be worth investigating further. However, Marion concedes too much to the deconstructive position of Derrida and Caputo at the outset, and so I find that the philosophy of Hans-Georg Gadamer provides an opportunity to correct some of the deficiencies in Marion’s position, but also argue to a similar end as he does. I find that Gadamer’s position incorporates an implicit analogical structure between rational experience and the impossible, thereby permitting one to maintain the impossible as impossible, but also affirm a certain possibility for understanding it.
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Malan, Yvonne. "Justice and the law : a perspective from contemporary jurisprudence." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51807.

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Thesis (MA)--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: This thesis examines the relationship between law and justice. Firstly, it is argued that the concept of justice tends to be defined too narrowly as distributive justice or as a mechanism to maintain social order. It is argued that Jacques Derrida's understanding of justice not only gives a richer and broader understanding of the concept, but also on its complex relationship with the law. Lastly, some of the possible implications for jurisprudence (with specific reference to Critical Legal Studies, Critical Race Theory and Drucilla Cornell) are examined.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die verhouding tussen geregtigheid en die reg. Daar word eerstens geargumenteer dat geregtigheid te maklik gedefinieer word as distributiewe geregtigheid of as In meganisme om sosiale orde te bewerkstellig. Daar word geargumenteer dat Jacques Derrida se verstaan van die konsep nie aileen 'n breer en ryker verstaan moontlik maak nie, maar dat dit ook fokus op die komplekse verhouding met die reg. Laastens word sommige van die moontlike implikasies vir regsfilosofie (met spesifieke verwysing na Critical Legal Studies, Critical Race Theory en Drucilla Cornell) ondesoek,
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Kruger, Jacob Petrus. "Transcedence in immanence - a conversation with Jacques Derrida on space, time and meaning." Thesis, 2011. http://hdl.handle.net/10500/5449.

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This study postulates the existence of a notion of transcendence in immanence in the thought of Jacques Derrida. The deconstruction of, amongst others, Husserlian phenomenology and Saussurean structuralism, affords Derrida the opportunity of presenting a thought of contamination, haunting and impurity, which is a thought of transcendence in immanence. The hypothesis of a notion of transcendence in immanence in Derrida’s thought is refined by specifying it as temporal transcendence in immanence. Accordingly, the intimation of transcendence in immanence does not amount to the ontological acceptance of a separate transcendent realm. On the contrary, what appears is a monism: the infinite finitude of temporality. In conversation with the notion of temporal transcendence in immanence intimated in Derrida’s thought, this study proposes a notion of theological transcendence in immanence. Theological transcendence in immanence is presented as an inflected interpretive performance of salient themes from the tradition of Christian theology prior to the advent of modernity. From this perspective, all being is referred to God and finite creation is deemed to be a contingent, non-necessary participation, at an unquantifiable analogical remove, in the life and being of God. The notions of space, time and meaning that emerge from such a premise are subsequently explored, and brought into conversation with the corresponding notions in Derrida’s work. The study concludes by asking whether the conversation between the notions of temporal and theological transcendence in immanence can in any way be furthered, or whether the two positions should rather be regarded as irreconcilable, that is, as lying separatively transcendent to each other. In response, it is suggested that the notion of transcendence in immanence implies the attempt to relate juxtaposed positions after the fashion of transcendence in immanence. The possibility of temporal transcendence in immanence inhabiting theological transcendence in immanence after the fashion of transcendence in immanence is firstly considered and rejected. Thereupon, the reverse option, namely that of theological transcendence in immanence making use of temporal transcendence in immanence, iii while at the same time transcending it, is considered and judged to be a suitable provisional outcome of the conversation with Derrida.
Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)
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Kruger, Jacob Petrus. "Transcendence in immanence - a conversation with Jacques Derrida on space, time and meaning." Thesis, 2011. http://hdl.handle.net/10500/5449.

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This study postulates the existence of a notion of transcendence in immanence in the thought of Jacques Derrida. The deconstruction of, amongst others, Husserlian phenomenology and Saussurean structuralism, affords Derrida the opportunity of presenting a thought of contamination, haunting and impurity, which is a thought of transcendence in immanence. The hypothesis of a notion of transcendence in immanence in Derrida’s thought is refined by specifying it as temporal transcendence in immanence. Accordingly, the intimation of transcendence in immanence does not amount to the ontological acceptance of a separate transcendent realm. On the contrary, what appears is a monism: the infinite finitude of temporality. In conversation with the notion of temporal transcendence in immanence intimated in Derrida’s thought, this study proposes a notion of theological transcendence in immanence. Theological transcendence in immanence is presented as an inflected interpretive performance of salient themes from the tradition of Christian theology prior to the advent of modernity. From this perspective, all being is referred to God and finite creation is deemed to be a contingent, non-necessary participation, at an unquantifiable analogical remove, in the life and being of God. The notions of space, time and meaning that emerge from such a premise are subsequently explored, and brought into conversation with the corresponding notions in Derrida’s work. The study concludes by asking whether the conversation between the notions of temporal and theological transcendence in immanence can in any way be furthered, or whether the two positions should rather be regarded as irreconcilable, that is, as lying separatively transcendent to each other. In response, it is suggested that the notion of transcendence in immanence implies the attempt to relate juxtaposed positions after the fashion of transcendence in immanence. The possibility of temporal transcendence in immanence inhabiting theological transcendence in immanence after the fashion of transcendence in immanence is firstly considered and rejected. Thereupon, the reverse option, namely that of theological transcendence in immanence making use of temporal transcendence in immanence, iii while at the same time transcending it, is considered and judged to be a suitable provisional outcome of the conversation with Derrida.
Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)
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Books on the topic "Derrida, Jacques Contributions in theology"

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Rethinking God as gift: Marion, Derrida, and the limits of phenomenology. New York, USA: Fordham University Press, 2001.

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1939-, Rand Richard, and Derrida Jacques, eds. Futures: Of Jacques Derrida. Stanford, Calif: Stanford University Press, 2001.

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Derrida and theology. London: T & T Clark, 2009.

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Nomi di Dio: Religione e teologia in Jacques Derrida. Milano: Mimesis, 2010.

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Gert, Biesta, and Egéa-Kuehne Denise 1942-, eds. Derrida & education. London: Routledge, 2001.

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G, Coward Harold, Foshay Toby 1950-, and Derrida Jacques, eds. Derrida and negative theology. Albany, N.Y: State University of New York Press, 1992.

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1958-, Wolfreys Julian, Brannigan John, and Robbins Ruth 1965-, eds. The French connections of Jacques Derrida. Albany: State University of New York Press, 1999.

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1968-, Nault François, ed. Plus d'une voix: Jacques Derrida et la question théologico-politique. Montréal: Médiaspaul, 2011.

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Oudée, Dinkelsbühler Ulrike, ed. As if I were dead: An interview with Jacques Derrida = Als ob ich tot wäre : ein Interview mit Jacque Derrida. Wien: Turia+Kant, 2000.

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Zeillinger, Peter. Nachträgliches Denken: Skizze eines philosophisch-theologischen Aufbruchs im Ausgang von Jacques Derrida ; mit einer genealogischen Bibliographie der Werke von Jacques Derrida. Münster: Lit, 2002.

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Book chapters on the topic "Derrida, Jacques Contributions in theology"

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Evans, J. Claude, and Leonard Lawlor. "Jacques Derrida." In Contributions to Phenomenology, 141–43. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_32.

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Raschke, Carl A. "À-Dieu to Jacques Derrida." In Secular Theology, 37–50. London: Routledge, 2021. http://dx.doi.org/10.4324/9780203866542-4.

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Cisney, Vernon W. "Jacques Derrida and the Future." In Contributions to Phenomenology, 433–49. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5213-9_26.

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Bennington, Geoffrey. "‘Onto-Theology of National-Humanism (Prolegomena to a Hypothesis)’." In Jacques Derrida, 299–323. Routledge, 2020. http://dx.doi.org/10.4324/9781003060444-18.

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Lloyd, Vincent W. "Derrida, Agamben, Wynter." In Religion of the Field Negro. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823277636.003.0005.

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This chapter explores the way race and religion are articulated together in the work of leading critical theorists Jacques Derrida and Giorgio Agamben. It probes how these theorists stand on the border between philosophy of religion and theology, and it argues that it is only because of secularist assumptions that this divide between outsider’s philosophy of religion and insider’s theology can be maintained. For Derrida, both religion and race function as loose threads that can be pulled in order to unravel a system of thought. For Agamben, the protagonist of modernity, homo sacer, is both racialized and sanctified. Yet Derrida and Agamben’s accounts are skewed by a Eurocentrism and a failure to take religious ideas sufficiently seriously. The black feminist Sylvia Wynter offers an antidote, similarly linking race and religion but doing so in a way that attends to how racialization is produced theologically and goes hand in hand with patriarchy. Wynter’s work implies that philosophy of religion that refuses secularism is always black theology and that black theology must engage seriously with questions in philosophy of religion.
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Sendor, Meir. "The Violence of the Neutral in Interfaith Relations." In Jewish Theology and World Religions, 149–66. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0007.

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This chapter analyses the common and unfortunate trend in interfaith dialogue of ‘neutralizing’ the Other. In an attempt to find commonality, neutralization introduces syncretism and relativism into interfaith discourse. Worse still, it does violence to the unique character of each religion and its practitioners who participate in the dialogue. According to Emmanuel Levinas, to proceed in this way is to doom the possibility of real relationship from the start and to fall prey to the most insidious and destructive habit of Western thought: the deception of the Neutral that derives from the tyranny of the Same. Meanwhile, Jacques Derrida repeatedly explored the nature of hospitality at length, employing it as a paradigm for the dynamics of interfaith relations. Finally, Paul Ricoeur's notion of the conscience, of the reciprocity of Otherness, of the response within responsibility, contributes an essential element to the groundwork for an authentic relationship outlined by Levinas and Derrida.
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Lambert, Gregg. "“What’s Love Got to do With it?”." In Return Statements. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474413909.003.0003.

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This statement takes up John D. Caputo’s seminal work of “weak theology,” The Prayers and Tears of Jacques Derrida (1997). In addition to calling into question a careful reading of Derrida on the subjects of faith and reason, the author also critiques the elision of both skepticism and psychoanalysis as possible epistemologies.
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"The Two Sources of the ‘‘Theological Machine’’: Jacques Derrida and Henri Bergson on Religion, Technicity, War, and Terror." In Theology and the Political, 366–90. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822386490-019.

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Rose, Marika. "The Gift and Violence." In A Theology of Failure, 86–118. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284078.003.0005.

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Both ancient and contemporary discussions about the nature of desire and ontology (and the relationship between the two) have been driven by economic concerns. Both the relationship between God and the world and that between the individual and the world have been conceived as economic problems, as have the questions of freedom, evil, creation, and teleology. The centrality of the economic question to the discussion of ontology and desire is particularly apparent in the debates that have taken place around the nature of “the gift.” This chapter explores the debates between Jacques Derrida and Jean Luc Marion over the nature of the gift and examines Slavoj Žižek’s relationship to these debates. It goes on to explore the theme of violence, which—as I argue—is a key term in Žižek’s work for the economic problem of the gift, and offers a reading of Žižek’s understanding of violence in relation to Walter Benjamin’s Critique of Violence.
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Marovich, Beatrice. "The Trouble with Commonality: Theology, Evolutionary Theory, and Creaturely Kinship." In Entangled Worlds. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823276219.003.0014.

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This chapter examines the multispecies kinship sentiments that congeal around the theological figure of creaturely life. Analyzing confessions of creaturely kinship from both theologians and evolutionary science, the chapter argues against a reading of creaturely kinship that sees this bond as merely a form of commonality, or sameness. Working with contemporary figures such as Jacques Derrida and Karen Barad, as well as the early modern philosopher Anne Conway, the essay argues for a reading of creaturely kinship as a diffractive relational bond—one that highlights the differences and plurality in creaturely life and sees, in creatureliness, a “connective distinction” or a difference that also binds.
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