By Ben Morgan
Will we need to conceive of ourselves as remoted participants, necessarily distanced from people and from no matter what we'd suggest after we use the notice "God"? On turning into God bargains an cutting edge method of the background of the fashionable Western self by way of human identification as anything humans do jointly instead of all alone, as a fashion of dealing with and conserving at bay the impulses and stories linked to the note "God." The "self" is a fashion of doing issues, or of no longer doing issues, with "God."
The publication attracts on phenomenology (Heidegger), gender reviews (Beauvoir, Butler), and modern neuroscience. It surveys present techniques to fashionable selfhood (Foucault, Charles Taylor) and proposes another account via investigating past due medieval mysticism, specifically texts written in Germany by means of Meister Eckhart and others.
It concludes by way of exploring the parallel among past due medieval confessors and their non secular fees, and late-nineteenth-century psychoanalysts and their sufferers, looking for a vocabulary for acknowledging and nurturing our daily commitments to others and to our religious longings.
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Additional resources for On Becoming God: Late Medieval Mysticism and the Modern Western Self (Perspectives in Continental Philosophy)
Deconstruction would move from invocations of an impossible justice, or of an encounter with another person who will necessarily remain unknowable to us, to a study of the involvements we are already committed to and of the contact that it is too late to take back but that we often but not always shy away from. This is not quite the direction Derrida’s thought took. He remained instead committed to ideals— of justice, of the gift, of democracy—that we would necessarily fall short of. But rather that we will always and necessarily be at a distance from the aﬃrmation for which we nevertheless are yearning.
38 ■ Clearing the Ground All these relationships are transitive: I touch an object, I see the other. But I am not the other. I am all alone [Mais je ne suis pas l’Autre. Je suis tout seul].
Eckhart’s sermon is committed to an idea of development and a form of self-transcendence that Žižek rules out through his ﬂattening of the oppositions between alienation/nonalienation and appearance/reality. It’s not clear what Žižek gains by broadening the idea of misrecognition so much that every action appears to be based in fantasy, and reality is only an eﬀect of the nonidentity of appearances. Certainly, it puts his own argument in a self-contradictory position, since, to be intelligible, his position depends on the reader’s sense of an action that, by contrast, is not grounded in fantasy, and on a reality that isn’t appearance.