Radical Theology A suitable location had to be found for the construction of an esoteric vagina that would center the cartel’s ritual attentions on the enigma of the feminine libido. There were copious options since available housing was abundant, but there were two key considerations for the location of
The Near-Far Sometimes when Deep calls to Deep, Ishmael heard it. At first it was an accident, but after that his desire to hear it again was insatiable. There were more and more opportunities to hear it as the neighborhood emptied out because there were more and more dark places
Outline: The Numinous Lacan, or the Real as Marion’s Counter-Experience Dorothy Day: “The Gospel takes away our right forever, to discriminate between the deserving and the undeserving poor.” “I really only love God as much as the person I love the least.” Jacques Lacan: “Love is giving what you
VIII: The Icon’s Immanent failure to Represent the Transcendent In the history of religions, the representation of the sacred has caused violent controversy. Lacan’s object of the Real can be Object-Cause-of-Desire, anxiety, or wonder, which are the affects of the counter-object of Marion’s Counter-Experience. These affects are
VII: The Irreducible Ambiguity of Symbolic Failure is the Singular Speech of the Divine Death resists symbolization absolutely, yet it is symbolized all the time. The failure to conceive of death is how death is conceived. The representation of death contains its own negation just like the “Cloud of Unknowing”
Part VI: The Clearing of Intention The mystic makes a clearing for what is given and not for what she intends to be given. Her clearing is made by the expression of “not this” and “not that” in both the “neti, neti” of the East and the “not, not” of
V: Religious Representation of Symbolic Failure Heidegger famously used the example of a hammer as an object that is only ever seen as what it is used for until it breaks. The Hammer’s appearance is molded by its concept, which is its “Ready-to-Hand" use-value. When it breaks, its
IV: Symbolic Resemblance and Real Counter-Resemblance Usually, the world appears as it does in the subjective intention without any conscious deliberation on the part of the subject. Intentional conceptual and phenomenal objects are often in the Imaginary register because they appear as wholes in the sense that they are unified,
III: Differentiation is the Castration of Phallic Determination The distinction between defining and determining is somewhat arbitrary and vague, but roughly, defining differentiates objects from themselves and other objects, and determining identifies objects as themselves through resemblance. Defining differentiates objects by contrasting the consonance of their resemblance with the dissonance
II: God Is Not, Not a Rock The extravagance of the Beautiful is only ever one short parallax shift away from the extravagance of the Horrific. Desire represented in the Symbolic register is the beautiful object, or Slavoj Zizek’s Sublime Object, that Lacan Called, “Object-Small-a.” Desire inversely represented by
I: The Refractory Hermeneutics of Extravagance The undeterminable hermeneutics of Marion’s Saturated Phenomena are felt as over-proximal affects because they are defined but not determined as “too-much-givenness.” Over-proximal affects are the characteristic extravagance of beauty, sublimity and horror. Extravagance is how all three are determined to be Saturated Phenomena
The Numinous Lacan, or the Real as Marion’s Counter-Experience Words often fail to disclose the full nature of our experiences, but the Beautiful and the Sublime are special cases of this general failure of representation. However, there is a queer way in which the failure of words conveys the