By W.H.C. Frend
Scanned model, yet 25 fascinating articles approximately early christianity.
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God remains dead. ” Following this pronouncement, the madman poses a series of rhetorical questions about the event—from how it became possible for God to be killed to what might be invented to replace Him. He then yells at the silent, bewildered crowd: I have come too early. . My time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time. Deeds, though done, still require time to be seen and heard.
19 This is one of the clearest statements about deconstruction, and I show in chapter 7 the importance of such a deconstructive project in my reading of Derrida’s opus, Politics of Friendship. What should be noted here is the profundity of this statement: that (“a logic of the text”) which is deconstructed cannot be changed. 20 What if such a text is one that we can deconstruct because it has a history, a history within which so many have attempted to comment upon it—through wars, through genocides, through separatist struggles—so as to change and reconstruct it from generation to generation?
Heidegger tries to avoid the problem of the separation between life and death. To make a long story short, Derrida does not think that Heidegger is able to avoid the perennial problem of death because he does not and cannot think of death in terms of its aporia. If we think of aporia as the “impossible,” Heidegger does speak of death as “the possibility of the absolute impossibility of Dasein” (quoted in Aporias, 69). In that sense, Derrida notes, there may be several aporias “internal to the Heideggerian discourse,” but Heidegger cannot think the aporias because he ends up understanding life and death in terms of the binary of here/there.
Religion Popular and Unpopular in the Early Christian Centuries by W.H.C. Frend