Religion and Postmodernism Series – serie

Jean-Luc Marion is one of the world's foremost philosophers of religion as well as one of the leading Catholic thinkers of modern times. In "God Without Being", Marion challenges a fundamental premise of traditional philosophy, theology, and metaphysics: that God, before all else, must be. Taking a characteristically postmodern stance and engaging in passionate dialogue with Heidegger, he locates a "God without Being" in the realm of agape, or Christian charity and love. If God is love, Marion contends, then God loves before he actually is. First translated into English in 1991, "God Without Being" continues to be a key book for discussions of the nature of God. This second edition contains a new preface by Marion as well as his 2003 essay on Thomas Aquinas. Offering a controversial, contemporary perspective, "God Without Being" will remain essential reading for scholars and students of philosophy and religion.

The rootless Jew, wandering disconnected from history, homeland, and nature, was often the target of early twentieth-century nationalist rhetoric aimed against modern culture. But after World War II, a number of prominent French philosophers recast this maligned figure in positive terms and in so doing transformed postwar conceptions of politics and identity. Sarah Hammerschlag explores this figure of the Jew from its prewar usage to its resuscitation by Jean-Paul Sartre, Emmanuel Levinas, Maurice Blanchot, and Jacques Derrida. Sartre and Levinas idealized the Jew's rootlessness in order to rethink the foundations of political identity. Blanchot and Derrida, in turn, used the figure of the Jew to call into question the very nature of group identification. By chronicling this evolution in thinking, Hammerschlag ultimately reveals how the figural Jew can function as a critical mechanism that exposes the political dangers of mythic allegiance, whether couched in universalizing or particularizing terms.Both an intellectual history and a philosophical argument, "The Figural Jew" will set the agenda for all further consideration of Jewish identity, modern Jewish thought, and continental philosophy.

In Archive Fever, Jacques Derrida deftly guides us through an extended meditation on remembrance, religion, time, and technology—fruitfully occasioned by a deconstructive analysis of the notion of archiving. Intrigued by the evocative relationship between technologies of inscription and psychic processes, Derrida offers for the first time a major statement on the pervasive impact of electronic media, particularly e-mail, which threaten to transform the entire public and private space of humanity. Plying this rich material with characteristic virtuosity, Derrida constructs a synergistic reading of archives and archiving, both provocative and compelling."Judaic mythos, Freudian psychoanalysis, and e-mail all get fused into another staggeringly dense, brilliant slab of scholarship and suggestion."—The Guardian"[Derrida] convincingly argues that, although the archive is a public entity, it nevertheless is the repository of the private and personal, including even intimate details."—Choice"Beautifully written and clear."—Jeremy Barris, Philosophy in Review"Translator Prenowitz has managed valiantly to bring into English a difficult but inspiring text that relies on Greek, German, and their translations into French."—Library Journal

More than two decades have passed since Chicago published the first volume of this groundbreaking work in the Religion and Postmodernism series. It quickly became influential across a wide range of disciplines and helped to make the tools of poststructuralist thought available to religious studies and theology, especially in the areas of late medieval and early modern mysticism. Though the second volume remained in fragments at the time of his death, Michel de Certeau had the foresight to leave his literary executor detailed instructions for its completion, which formed the basis for the present work. Together, both volumes solidify Certeau's place as a touchstone of twentieth-century literature and philosophy, and continue his exploration of the paradoxes of historiography; the construction of social reality through practice, testimony, and belief; the theorization of speech in angelology and glossolalia; and the interplay of prose and poetry in discourses of the ineffable. This book will be of vital interest to scholars in religious studies, theology, philosophy, history, and literature.

The Gift of Death, Jacques Derrida’s most sustained consideration of religion, explores questions first introduced in his book Given Time about the limits of the rational and responsible that one reaches in granting or accepting death, whether by sacrifice, murder, execution, or suicide. Derrida analyzes Czech philosopher Jan Patocka’s Heretical Essays in the Philosophy of History and develops and compares his ideas to the works of Heidegger, Lévinas, and Kierkegaard. One of Derrida’s major works, The Gift of Death resonates with much of his earlier writing, and this highly anticipated second edition is greatly enhanced by David Wills’s updated translation. This new edition also features the first-ever English translation of Derrida’s Literature in Secret. In it, Derrida continues his discussion of the sacrifice of Isaac, which leads to bracing meditations on secrecy, forgiveness, literature, and democracy. He also offers a reading of Kafka’s Letter to His Father and uses the story of the flood in Genesis as an embarkation point for a consideration of divine sovereignty. “An important contribution to the critical study of ethics that commends itself to philosophers, social scientists, scholars of religion . . . [and those] made curious by the controversy that so often attends Derrida.”—Booklist, on the first edition

Although Martin Heidegger is nearly as notorious as Friedrich Nietzsche for embracing the death of God, the philosopher himself acknowledged that Christianity accompanied him at every stage of his career. In Heidegger's Confessions, Ryan Coyne isolates a crucially important player in this story: Saint Augustine. Uncovering the significance of Saint Augustine in Heidegger's philosophy, he details the complex and conflicted ways in which Heidegger paradoxically sought to define himself against the Christian tradition while at the same time making use of its resources. Coyne first examines the role of Augustine in Heidegger's early period and the development of his magnum opus, Being and Time. He then goes on to show that Heidegger owed an abiding debt to Augustine even following his own rise as a secular philosopher, tracing his early encounters with theological texts through to his late thoughts and writings. Bringing a fresh and unexpected perspective to bear on Heidegger's profoundly influential critique of modern metaphysics, Coyne traces a larger lineage between religious and theological discourse and continental philosophy.

The term "feminism" conjures up the promise of resistance to the various forms of oppression women face. But feminism's ability to fulfil this promise has been undermined by its failure to deal adequately with the difference that race makes for gender. In this book, Ellen T. Armour forges an alliance between deconstruction and feminist theology and theory by demonstrating deconstruction's usefulness in addressing feminism's trouble with race. Armour shows how the writings of Jacques Derrida and Luce Irigaray can be used to uncover feminism's white presumptions so that race and gender can be thought of differently. In concise terms she explores the possibilities and limitations for feminist theology of Derrida's conception of "woman" and Irigaray's "multiple woman," as well as Derrida's thinking on race and Irigaray's work on religion. Armour then points a way beyond the race/gender divide with the help of African-American theorists such as bell hooks, Hortense Spillers, and Patricia Hill Collins.

Geoffrey Bennington sets out here to write a systematic account of the thought of Jacques Derrida. Responding to Bennington's text at every turn is Derrida's own, excerpts from his life and thought that resist circumscription. Together these texts, as a dialogue and a contest, constitute a critical introduction to one of the leading philosophers of the 20th century. Bennington's account of Derrida leads the reader through the philosopher's work on language and writing, and through more mysterious themes of signature, sexual difference, law, and affirmation. Seeking to escape this systematic rendering - in fact, to prove it impossible - Derrida interweaves Bennington's text with surprising and disruptive "periphrases": reflections on his mother's death agony, commentaries on St. Augustine's "Confessions", memories of childhood, remarks on Judaism, and references to his collaborator's efforts.

Recent critical theory is curiously preoccupied with the metaphors and ideas of early Christianity, especially the religion of Paul. The haunting of secular thought by the very religion it seeks to overcome may seem surprising at first, but Ward Blanton argues that this recent return by theorists to the resources of early Christianity has precedent in modern and ostensibly secularizing philosophy, from Kant to Heidegger. "Displacing Christian Origins" traces the current critical engagement of Agamben, Derrida, and Zizek, among others, back to nineteenth- and early-twentieth-century philosophers of early Christianity. By comparing these crucial moments in the modern history of philosophy with exemplars of modern biblical scholarship - David Friedrich Strauss, Adolf Deissmann, and Albert Schweitzer - Blanton offers a new way for critical theory to construe the relationship between the modern past and the biblical traditions to which we seem to be drawn once again. An innovative contribution to the intellectual history of biblical exegesis, "Displacing Christian Origins" will promote informed and fruitful debate between religion and philosophy.

How can one think and name an inconceivable and ineffable God? Christian mystics have approached the problem by speaking of God using "negative" language - devices such as grammatical negation and the rhetoric of "darkness" or "unknowing" - and their efforts have fascinated contemporary scholars. In this text, Thomas A. Carlson reinterprets premodern approaches to God's ineffability and postmodern approaches to the mystery of the human subject in light of one another. The recent interest in mystical theological traditions, Carlson argues, is best understood in relation to contemporary philosophy's emphasis on the idea of human finitude and mortality. Combining both historical research in theology (from Pseudo-Dionysius to Aquinas to Eckhart) and contemporary philosophical analysis (from Hegel and Nietzsche to Heidegger, Derrida, and Marion), this text should interest philosophers, theologians, and other scholars concerned with the possibilities and limits of language surrounding both God and human subjectivity.

In the spring of 2003, Jacques Derrida sat down for a public debate in Paris with Algerian intellectual Mustapha Cherif. The eminent philosopher arrived at the event directly from the hospital, where he had just been diagnosed with pancreatic cancer, the illness that would take his life just over a year later. That he still participated in the exchange testifies to the magnitude of the subject at hand: the increasingly distressed relationship between Islam and the West, and the questions of freedom, justice, and democracy that surround it.As Cherif relates in this account of their dialogue, the topic of Islam held special resonance for Derrida - perhaps it is to be expected that near the end of his life his thoughts would return to Algeria, the country where he was born in 1941. Indeed, these roots served as the impetus for their conversation, which first centers on the ways in which Derrida's Algerian-Jewish identity has shaped his thinking. From there, the two men move to broader questions of secularism and democracy; to politics and religion and how the former manipulates the latter; and to the parallels between xenophobia in the West and fanaticism among Islamists.Ultimately, their discussion is an attempt to tear down the notion that Islam and the West are two civilizations locked in a bitter struggle for supremacy and to reconsider them as the two shores of the Mediterranean - two halves of the same geographical, religious, and cultural sphere."Islam and the West" is a crucial opportunity to further our understanding of Derrida's views on the key political and religious divisions of our time and an often moving testament to the power of friendship and solidarity to surmount them.

Critically engaging the thought of Heidegger, Gadamer and others, William Franke contributes both to the criticism of Dante's Divine Comedy and to the theory of interpretation. Reading the poem through using hermeneutical theory, Franke focuses particularly on Dante's address to the reader as the site of a disclosure of truth. The event of the poem for its reader becomes potentially an experience of truth both human and divine. Franke argues that the poem's historicity forms the ground for its mediation of a religious revelation. Dante's dramatization, on an epic scale, of the act of interpretation itself participates in the self-manifestation of the "Word" in poetic form.

Critically engaging the thought of Heidegger, Gadamer and others, this work contributes both to the criticism of Dante's "Divine Comedy" and to the theory of interpretation. Reading the poem using hermeneutical theory, Franke focuses particularly on Dante's address to the reader as the site of a disclosure of truth. The event of the poem for its reader becomes potentially an experience of truth both human and divine. Franke argues that the poem's historicity forms the ground for its mediation of a religious revelation. Dante's dramatization, on an epic scale, of the act of interpretation itself participates in the self-manifestation of the "Word" in poetic form.

A profound reconsideration of how Blanchot work figures theologically in some of the major currents of twentieth-century thought. Hart reveals Blanchot to be a thinker devoted to the possibilities of a spiritual life with the possibilities of leading an ethical life in the absence of God.

Ghosts. Railroads. Sing Sing. Sex machines. These are just a few of the phenomena that appear in John Lardas Modern's pioneering account of religion and society in nineteenth-century America. This book uncovers surprising connections between secular ideology and the rise of technologies that opened up new ways of being religious. Exploring the eruptions of religion in New York's penny presses, the budding fields of anthropology and phrenology, and Moby-Dick, Modern challenges the strict separation between the religious and the secular that remains integral to discussions about religion today. Modern frames his study around the dread, wonder, paranoia, and manic confidence of being haunted, arguing that experiences and explanations of enchantment fueled secularism's emergence. The awareness of spectral energies coincided with attempts to tame the unruly fruits of secularism-in the cultivation of a spiritual self among Unitarians, for instance, or in John Murray Spear's erotic longings for a perpetual motion machine. Combining rigorous theoretical inquiry with beguiling historical arcana, Modern unsettles long-held views of religion and the methods of narrating its past.

Throughout India and Southeast Asia, ancient classical epics - the "Mahabharata" and the "Ramayana" - continue to exert considerable cultural influence. This work offers an exploration into South Asia's regional epic traditions. Using his own fieldwork as a starting point, Alf Hiltebeitel analyzes how the oral tradition of the south Indian cult of the goddess Draupadi and five regional martial oral epics compare with one another and tie in with the Sanskrit epics. Drawing on literary theory and cultural studies, he reveals the shared subtexts of the Draupadi cult "Mahabharata" and the five oral epics, and shows how the traditional plots are twisted and classical characters reshaped to reflect local history and religion. In doing so, Hiltebeitel sheds light on the intertwining oral traditions of medieval Rajput military culture, Dalits ("former Untouchables"), and Muslims.

Sensible Ecstasy investigates the attraction to excessive forms of mysticism among twentieth-century French intellectuals and demonstrates the work that the figure of the mystic does for these thinkers. With special attention to Georges Bataille, Simone de Beauvoir, Jacques Lacan, and Luce Irigaray, Amy Hollywood asks why resolutely secular, even anti-Christian intellectuals are drawn to affective, bodily, and widely denigrated forms of mysticism.What is particular to these thinkers, Hollywood reveals, is their attention to forms of mysticism associated with women. They regard mystics such as Angela of Foligno, Hadewijch, and Teresa of Avila not as emotionally excessive or escapist, but as unique in their ability to think outside of the restrictive oppositions that continue to afflict our understanding of subjectivity, the body, and sexual difference. Mystics such as these, like their twentieth-century descendants, bridge the gaps between action and contemplation, emotion and reason, and body and soul, offering new ways of thinking about language and the limits of representation.

The death of Edmond Jabès in January 1991 silenced one of the most compelling voices of the postmodern, post-Holocaust era. Jabès's importance as a thinker, philosopher, and Jewish theologian cannot be overestimated, and his enigmatic style—combining aphorism, fictional dialogue, prose meditation, poetry, and other forms—holds special appeal for postmodern sensibilities. In The Book of Margins, his most critical as well as most accessible book, Jabès is again concerned with the questions that inform all of his work: the nature of writing, of silence, of God and the Book. Jabès considers the work of several of his contemporaries, including Georges Bataille, Maurice Blanchot, Roger Caillois, Paul Celan, Jacques Derrida, Michel Leiris, Emmanuel Lévinas, Pier Paolo Pasolini, and his translator, Rosmarie Waldrop. This book will be important reading for students of Jewish literature, French literature, and literature of the modern and postmodern ages. Born in Cairo in 1912, Edmond Jabès lived in France from 1956 until his death in 1991. His extensively translated and widely honored works include The Book of Questions and The Book of Shares. Both of these were translated into English by Rosmarie Waldrop, who is also a poet. Religion and Postmodernism series

"The fate of our times is characterized by rationalization and intellectualization and, above all, by 'the disenchantment of the world.'" Max Weber's statement remains a dominant interpretation of the modern condition: the increasing capabilities of knowledge and science have banished mysteries, leaving a world that can be mastered technically and intellectually. And though this idea seems empowering, many people have become disenchanted with modern disenchantment. Using intimate encounters with works of art to explore disenchantment and the possibilities of re-enchantment, Arts of Wonder addresses questions about the nature of humanity, the world, and God in the wake of Weber's diagnosis of modernity. Jeffrey L. Kosky focuses on a handful of artists Walter De Maria, Diller + Scofidio, James Turrell, and Andy Goldsworthy to show how they introduce spaces hospitable to mystery and wonder, redemption and revelation, and transcendence and creation. What might be thought of as religious longings, he argues, are crucial aspects of enchanting secularity when developed through encounters with these works of art.Developing a model of religion that might be significant to secular culture, Kosky shows how this model can be employed to deepen interpretation of the art we usually view as representing secular modernity. A thoughtful dialogue between philosophy and art, Arts of Wonder will catch the eye of readers of art and religion, philosophy of religion, and art criticism.

When we speak of mystics, we normally think of people who have confessed extraordinary experiences of divine presence. But mysticism can also refer to the ways that people have described and explained such phenomena—ways that challenge our normal modes of thinking and believing. And the study of mystics can show problems inherent to experience and language—how to speak and think about what affects people but lies beyond language or thought.Mystics presents a collection of previously unpublished essays by prominent scholars that consider both the idea of mystics and mysticism. The contributors offer detailed discussions of a variety of mystics from history, including Dionysius the Areopagite, Thomas Aquinas, Joan of Arc, Nicholas of Cusa, Saint Teresa of Avila, Martin Luther, and George Herbert. Essays on mysticism in George Bataille, Maurice Blanchot, and contemporary technology bring the volume into the twenty-first century.For anyone interested in the state of current thinking about mysticism, this collection will be an essential touchstone.Contributors:Thomas A. Carlson, Alexander Golitzin, Kevin Hart, Amy Hollywood, Michael Kessler, Jean-Luc Marion, Bernard McGinn, Françoise Meltzer, Susan Schreiner, Regina M. Schwartz, Christian Sheppard, David Tracy

When we speak of mystics, we normally think of people who have confessed extraordinary experiences of divine presence. But mysticism can also refer to the ways that people have described and explained such phenomena—ways that challenge our normal modes of thinking and believing. And the study of mystics can show problems inherent to experience and language—how to speak and think about what affects people but lies beyond language or thought.Mystics presents a collection of previously unpublished essays by prominent scholars that consider both the idea of mystics and mysticism. The contributors offer detailed discussions of a variety of mystics from history, including Dionysius the Areopagite, Thomas Aquinas, Joan of Arc, Nicholas of Cusa, Saint Teresa of Avila, Martin Luther, and George Herbert. Essays on mysticism in George Bataille, Maurice Blanchot, and contemporary technology bring the volume into the twenty-first century.For anyone interested in the state of current thinking about mysticism, this collection will be an essential touchstone.Contributors:Thomas A. Carlson, Alexander Golitzin, Kevin Hart, Amy Hollywood, Michael Kessler, Jean-Luc Marion, Bernard McGinn, Françoise Meltzer, Susan Schreiner, Regina M. Schwartz, Christian Sheppard, David Tracy

In Negative Certainties, renowned philosopher Jean-Luc Marion challenges some of the most fundamental assumptions we have developed about knowledge: that it is categorical, predicative, and positive. Following Descartes, Kant, and Heidegger, he looks toward our finitude and the limits of our reason. He asks an astonishingly simple-but profoundly provocative-question in order to open up an entirely new way of thinking about knowledge: Isn't our uncertainty, our finitude and rational limitations, one of the few things we can be certain about? Marion shows how the assumption of knowledge as positive demands a reductive epistemology that disregards immeasurable or disorderly phenomena. He shows that we have experiences every day that have no identifiable causes or predictable reasons, and that these constitute a very real knowledge-a knowledge of the limits of what can be known. Establishing this "negative certainty," Marion applies it to four aporias, or issues of certain uncertainty: the definition of man; the nature of God; the unconditionality of the gift; and the unpredictability of events.Translated for the first time into English, Negative Certainties is an invigorating work of epistemological inquiry that will take a central place in Marion's oeuvre.

In this work of discourse analysis, Tomoko Masuzawa observes that the modern study of religion is peculiarly ambivalent toward the question of origin. Today's historians of religion maintain that they have abandoned speculative quests for the origin of religion; at the same time, they allege that concepts of absolute beginnings are fundamental to religion itself. By renouncing the desire for origins that they claim religious peoples embrace, historians can vicariously participate in the forbidden quest without forfeiting the authority of their objectivist position. This ambivalence of contemporary scholars echoes their ambivalence toward the ancestral "giants" of the discipline: Durkheim, Muller, and Freud. Masuzawa shows that the speculations of these three men on the origins of religion render the very notion of time and history problematic, and contain powerful instruments for dislodging the position of "Western man" as the keeper of knowledge.Her critical rereading of these forefathers is framed by a compelling discussion of the postmodernist subversion of absolute origins in the works of Walter Benjamin and Rosalind Krauss, and a comparison of Mircea Eliade and Nancy Munn's accounts of the Australian aboriginal "dream-time."

Ghosts. Railroads. Sing Sing. Sex machines. These are just a few of the phenomena that appear in John Lardas Modern's pioneering account of religion and society in nineteenth-century America. This book uncovers surprising connections between secular ideology and the rise of new technologies that opened up new ways of being religious. Exploring the eruptions of religion in New York's penny presses, the budding fields of anthropology and phrenology, and Moby-Dick, Modern challenges the strict separation between the religious and the secular that remains integral to discussions about religion today. Modern frames his study around the dread, wonder, paranoia, and manic confidence of being haunted, arguing that experiences and explanations of enchantment fueled secularism's emergence. The awareness of spectral energies coincided with attempts to tame the unruly fruits of secularism - in the cultivation of a spiritual self among Unitarians, for instance, or in John Murray Spear's erotic longings for a perpetual motion machine. Combining rigorous theoretical inquiry with beguiling historical arcana, Modern unsettles long-held views of religion and the methods of narrating its past.

Post-war, post-industrialism, post-religion, post-truth, post-biological, post-human, post-modern. What succeeds the post- age? Mark C. Taylor returns here to some of his central philosophical preoccupations and asks: What comes after the end? Abiding Grace navigates the competing Hegelian and Kierkegaardian trajectories born out of the Reformation and finds Taylor arguing from spaces in between, showing how both narratives have shaped recent philosophy and culture. For Hegel, Luther’s internalization of faith anticipated the modern principle of autonomy, which reached its fullest expression in speculative philosophy.  The closure of the Hegelian system still endures in the twenty-first century in consumer society, financial capitalism, and virtual culture. For Kierkegaard, by contrast, Luther’s God remains radically transcendent, while finite human beings and their world remain fully dependent. From this insight, Heidegger and Derrida developed an alternative view of time in which a radically open future breaks into the present to transform the past, demonstrating that, far from autonomous, life is a gift from an Other that can never be known.Offering an alternative genealogy of deconstruction that traces its pedigree back to readings of Paul by way of Luther, Abiding Grace presents a thoroughgoing critique of modernity and postmodernity’s will to power and mastery. In this new philosophical and theological vision, history is not over and the future remains endlessly open.

Religion is an undiscovered country for much of the secular academy, which remains deeply ambivalent about it as an object of study. On the one hand, secular scholars agree that it is time to take religion seriously. On the other, these same scholars persist in assuming that religion rests not on belief but on power and ideology. According to Vincent Pecora, the idea of the secular itself is the source of much of the contradiction and confusion in contemporary thought about religion. Pecora aims here to work through the paradoxes of secularization, which emerges in this book as an intractable problem for cultural criticism in the nation-states of the post-Enlightenment West. Secularization and Cultural Criticism examines the responses of a wide range of thinkers—Edward Said, Talal Asad, Jürgen Habermas, Walter Benjamin, Emile Durkheim, Carl Schmitt, Matthew Arnold, and Virginia Woolf, among others—to illustrate exactly why the problem of secularization in the study of society and culture should matter once again. Exploring the endemic difficulty posed by religion for the modern academy, Pecora makes sense of the value and potential impasses of secular cultural criticism in a global age.

Nots is a virtuoso exploration of negation and negativity in theology, philosophy, art, architecture, postmodern culture, and medicine. In nine essays that range from nihility in Buddhism to the embodiment of negativity in disease, Mark C. Taylor looks at the surprising ways in which contrasting concepts of negativity intersect. In the first section of this book, Taylor discusses the question of the "not" in the religious thought of Anselm, Hegel, Derrida, and Nishitani. In the second part, he analyzes artistic efforts "to figure not" in the work of artists Arakawa and Madeline Gins, architect Daniel Libeskind, pop artist David Sallee, and pop icon Madonna. The final section consists of a deeply personal and scientifically informed chapter that discusses the workings of negativity in immunology and illness. Taylor's essays work toward a sense of the not as unnameable as it is irrepressible—an "unthinkable third" that falls between being and nonbeing. Bringing together concerns that span Taylor's early investigations of Hegel and Kierkegaard and recent studies of art and architecture, Nots is an important contribution by one of the most original and distinctive voices now writing on the American scene. Religion and Postmodernism series

The age of information, media and virtuality is transforming many aspects of human experience. This is an investigation of the postmodern world which critically examines a wide range of contemporary cultural practices. The postmodern world, Taylor argues, is a world of surfaces, and the postmodern condition is one of "profound superficiality". For many cultural commentators, postmodernism superficiality is a cause for despair. This book, however, shows that the disappearance of depth in postmodern culture is actually a liberation replete with creative possibilities. It examines fashion advertising, and the contemporary preoccupation with body piercing and tattooing, asking whether these practices reveal or conceal. Phrenology and skin diseases, the "religious" architecture of Las Vegas, and the limitless spread of computer networks are all covered in the scope of this study. It attempts to show that postmodernism has provided a new sense of the superficial, one in which the issue is not the absence of meaning, but its uncontrollable, ecstatic proliferation.

Travelling from high culture to pop culture and back again, this book approaches cyberspace and Las Vegas through Hegel and Kant and reads Melville's "The Confidence-Man" through the film "Wall Street". As juxtapositions and associations proliferate, formerly uncharted territories of virtual culture disclose theological vestiges, showing that faith in contemporary culture is as unavoidable as it is elusive.