Deleuze and the Naming of God

Deleuze and the Naming of God: Post-Secularism and the Future of Immanence

Daniel Colucciello Barber
Copyright Date: 2014
Pages: 232
https://www.jstor.org/stable/10.3366/j.ctt9qdrtd
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  • Book Info
    Deleuze and the Naming of God
    Book Description:

    Deleuze’s philosophy of immanence, with its vigorous rejection of every appeal to the beyond, is often presumed to be indifferent to the concerns of religion. Daniel Barber shows that this is not the case. Addressing the intersection between Deleuze’s thought and the notion of religion, he proposes an alliance between immanence and the act of naming God. In doing so, he gives us a way out of the paralysing debate between religion and the secular. What matters is not to take one side or the other, but to create the new in this world.

    eISBN: 978-0-7486-8637-7
    Subjects: Philosophy

Table of Contents

  1. Front Matter
    (pp. i-iv)
  2. Table of Contents
    (pp. v-vi)
  3. Acknowledgements
    (pp. vii-viii)
  4. Introduction
    (pp. 1-24)

    It’s been awhile since Nietzsche’s madman passed through the marketplace, proclaiming ‘God is dead!’¹ Should we imagine that we have, by now, taken his proclamation to heart? A look at the contemporary marketplace shows that we still imagine quite a few things. Some imagine that a world without God has been achieved. Such a world includes exceptions, of course, but they are imagined as survivals, antiquarian curiosities bound to be swept away as secularisation advances. Alongside such confident ones there are more polemical advocates of Enlightenment, who imagine that a world without belief in God will emerge only by taking...

  5. 1 Beginning With Difference: Heidegger, Derrida, and the Time of Thought
    (pp. 25-40)

    The philosophical attempt to think immanence, to give it a high degree of determinacy, and to think it in connection with the theme of difference, begins with the work of Martin Heidegger. This is not because Heidegger spoke specifically of immanence – in fact, the term is foreign to his work. Nonetheless, the impulse behind immanence pervades his writing, most notably in one text, relatively late in his career, entitledIdentity and Difference. The aim of my investigation has to do with the question of immanence as it is ultimately developed in Deleuze, rather than with the independent question of Heidegger...

  6. 2 Deleuze: The Difference Immanence Makes
    (pp. 41-76)

    Deleuze’s account of immanence begins with his interpretation of Spinoza, whom he called the ‘prince of philosophers’.¹ Specifically, it arises from his discussion of the Spinozian triad, which includes: substance, or God, the oneness of being; attributes, or forms; and modes, or individuals. These terms, which provide the architecture of reality, are immanently related insofar as they can be thought neither separately nor hierarchically. On the contrary, they are mutually constitutive, and so one cannot speak of substance, attributes, or modes except by speaking of the relations between substance and attributes, substance and modes, and attributes and modes. Let us...

  7. 3 Stuck in the Middle: Milbank, Hart, the Time of Chronos
    (pp. 77-109)

    There are many variants of theology, especially when one defines it (as I do) literally and broadly as the naming of God. Yet the interrogation of the naming of God that I am now commencing addresses the specific theological discourse of Christianity. Why do I make this selection, which could seem to perpetuate the hegemony of Christianity? Are there not other ways into theology apart from Christian discourse? There are – but to focus on Christian theology, rather than on some other form of theology, is not necessarily to participate in the hegemony of Christian discourse. The fact that I am...

  8. 4 Yoder: From the Particular to the Divine
    (pp. 110-141)

    Yoder’s theology begins by giving attention to the particularity of Jesus. His approach thus contrasts with the one adopted by Milbank and Hart, which makes theology a matter of understanding a super-eminent being and the consequent relation between the supernatural and the natural. On their reading, the figure of Jesus must be positioned in relation to questions of being; the importance of Jesus in analogical theology is to dramatise, or to serve as the essential instance of, the natural’s participation in the supernatural.¹ It is in this sense that Jesus functions as a figure of universality. To say that Yoder’s...

  9. 5 Adorno: A Metaphilosophy of Immanence
    (pp. 142-177)

    Our diagnosis of the relation between immanence and theology, now that we have looked not just at Milbank and Hart, but also at Yoder, has enabled us to see that theology, even when it takes the hegemonic form of Christianity, is not necessarily wedded to transcendence. In fact, Yoder’s theology is immanent in such a way that it is able to resonate with many of the specific themes in Deleuze’s thought – a minoritarian ethics, for instance, or the theory of time as Aion. This means that Deleuze’s differential immanence should not be articulated in simply anti-theological terms. The intersection between...

  10. 6 Icons of Immanence: Believe the Now-Here, Fabulate the No-Where
    (pp. 178-211)

    If immanence turns on a mediation of metaphilosophy and nonphilosophy, then it must also be the case that metaphilosophy and nonphilosophy are immanent to one another. The metaphilosophical account of suffering that we have just provided helps fulfil this end, for while suffering puts us in a place of senselessness, such senselessness is the necessary condition for producing something else. There is a productive power in suffering, for suffering binds us to the place where we are, which is to say that it frees us from discourses, from pre-established senses, that would impose themselves on – and thus obscure – this place....

  11. Conclusion: The Future of Immanence
    (pp. 212-216)

    Let us return once more to Nietzsche’s proclamation. We observed, when first looking at it, that it was motivated by a decisive insight about the connection between imagination and the world. The world we imagine is the world we will get. This insight concerns not just the immanence of thought and world, but also the way that the future of immanence turns on our imagination of it. By way of conclusion, then, we must insist on the importance of continuing to conceive immanence. This is to say that immanence is not given. When we speak of immanence we are not...

  12. Index
    (pp. 217-224)