Adoration by Nancy, Jean-Luc; McKeane, John

By Nancy, Jean-Luc; McKeane, John

During this paintings, Jean-Luc Nancy is going past his previous ancient and philosophical notion and attempts to imagine - or not less than 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.


This booklet makes use of a deconstructive technique to compile the heritage of Western Monotheism (Christianity, Judaism, Islam) and reflections on modern atheism. It develops Nancy's suggestions of Read more...

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Once more, I am intimately persuaded that we know this. Indeed, I would say that it is, in truth, what forms the background to our knowledge of a “mankind” that has for the first time been thrown openly against its very humanity, complete and lacking any mode of recourse save to itself, here, in its time, in its common lack of inheritance. Real Life Is Elsewhere: Here Our time is the time of a dispropriation. In it, man finds that he has lost his fondness for himself [s’y trouve dépris de lui-même].

However, leaving French aside, this sort of brushing contact between the two words can indicate something to us. If there is a distinctive characteristic of our society, it would seem to be addiction. Some have said that our society is addicted to addiction: indeed, no other culture has known such an extension of the ensemble of addictive phenomena, which, of course, range from serious and less serious drug addictions, to addictions to food or to its refusal (the phenomena of obesity or anorexia), to video games and to the screen in general, to constant listening to prerecorded music, to the unending renewal of excitement caused by fashion, by information, by images of leisure, beaches, tanning, travel, and even to at least one aspect of the speculative vertigo that leads to financial “bubbles” .

It is a spirit perhaps still offended by shadows, deep folds, all that it must set aside and reject in order to become what it is: less breath than penetration, the penetration of a very fine point, whose acuteness, without undoing the impenetrability of matter—the world, bodies, our common presence—nonetheless gives matter its play, its light, not in the sense of what elucidates but in that of what opens up, in that of an orifice opened up amidst compact, common folds. At the same time, spirit as it awakes is simply spirit itself.

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