By William Franke
In six cohesive essays, Franke explores basic points of unsayability. within the first and 3rd essays, his philosophical argument is carried via with acute realization to modes of unsayability which are published top by way of literary works, fairly through negativities of poetic language within the oeuvres of Paul Celan and Edmond Jabès. Franke engages in severe dialogue of apophatic currents of philosophy either historic and smooth, concentrating on Hegel and French post-Hegelianism in his moment essay and on Neoplatonism in his fourth essay. He treats Neoplatonic apophatics specially as present in Damascius and as illuminated through postmodern proposal, quite Jean-Luc Nancy’s deconstruction of Christianity. within the final essays, Franke treats the stress among modern ways to philosophy of religion—Radical Orthodoxy and greatly secular or Death-of-God theologies. A Philosophy of the Unsayable will curiosity students and scholars of philosophy, literature, faith, and the arts. This e-book develops Franke's particular conception of unsayability, that is trained by means of his long-standing engagement with significant representatives of apophatic notion within the Western tradition.
"William Franke is an articulate spokesman for what can't be acknowledged not just just about smooth eu poetry but in addition with appreciate to modern theology. A Philosophy of the Unsayable is crucial examining for everybody operating in faith and literature and in sleek theology."
—Kevin Hart, Edwin B. Kyle Professor of Christian reviews, college of Virginia
"By now, it should appear that there should be not more to assert approximately not-saying. Apophatic language and unfavourable theology were accused of meaninglessness, nihilism, or even ill-concealed ontologies. during this wonderful and awesome booklet, William Franke not just deftly undoes those criticisms yet indicates that apophasis underlies and unusually grounds all language and notion, even of these very discourses that the majority vigorously reject it. A Philosophy of the Unsayable demonstrates with splendor that there's certainly extra to claim, and extra that's either significant and important." —Karmen MacKendrick, Le Moyne College
"William Franke is an eminent pupil in comparative literature, who's schooled in philosophy and faith. he's famous as essentially the most inventive modern thinkers operating on the double intersection of philosophy and literature and philosophy and theology. A Philosophy of the Unsayable indicates an highbrow grab of a dizzying array of discourses and sheds genuine gentle on all thinkers who're discussed." —Cyril O'Regan, Huisking Professor of Theology, college of Notre Dame
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Similarly epoch-making were the seminars on the Phenomenology given by Jean Hyppolite at the École Normale Supérieure and the Collège de France until his death in 1968. This date was signaled by his student, Jacques Derrida, as the time of a “punctuation” in the intellectual life of the French university. In this milieu, Hegel came to be read as the precursor of the discovery of the irrational and the unconscious. Merleau-Ponty attests: Hegel inaugurates the attempt to explore the irrational and integrate it with an enlarged reason, which remains the task of our century.
6 Absolute truth thereby becomes realizable in the death of God: the infinite and absolute (God) is finally and fully expressed in finite terms by dying. Only what has died can be completely and finally comprehended. Totally realized in the finite, the infinite is no longer an open-ended mystery but is an actually articulable whole, concrete and finite. The unsayable is banished: the real in its entirety is fully uttered and therefore fully rational. This is recognizably a classical Greek ideal that reaches an apotheosis in the German idealism of Hegel.
The wholeness of what is not yet articulated is an undelimited, undefined wholeness. It cannot be defined as more real than unreal, more as being than as nonbeing, more true than illusory. It is not Hegel’s finite infinity of the completed whole. It is “in- finite” and undelimited. To us and our definitions, it is manifest only by its incompleteness. Hegel snubbed this as the “bad infinite” (“die schlechte Unendlichkeit”), but modern thinkers of the fragment, beginning with Hölderlin, the late Schelling, and Kierkegaard, and continuing to Rosen zweig and Benjamin, and then with those thinking in (and out of ) the breaking and bursting asunder of the word—Bataille, Levinas, Blanchot, Derrida, Celan, Jabès—have attempted to think through this open-ended infinite that is unthinkable and thereby delimits thought.