Vad är ett "event"? Förståelse av begreppet "event" i ljuset av Derridas och Levinas dekonstruktion.
(2013) REVM77 20131Centre for Theology and Religious Studies
- Abstract (Swedish)
- Event is as a transcendent happening that is inventing in the existence in a revealing manner. It is
breaking the continuity and opens up for something else. It has to be seen as an ethical call, a
summons, an answer to or expression for a messianic promise that is inherent in existence.
Event is one of Derrida's key terms. The expressive concepts, event, “coming of the other”,
promise, justice, responsibility, lead us in on paths that invite mixed prospects. Can these religious,
political-messianic and ethical traditions with their divided dogms in a simple way assemble
around the demand for justice as their centre, or are the Derridian concept of religion without
religion a necessary solution to free the transcendent... (More) - Event is as a transcendent happening that is inventing in the existence in a revealing manner. It is
breaking the continuity and opens up for something else. It has to be seen as an ethical call, a
summons, an answer to or expression for a messianic promise that is inherent in existence.
Event is one of Derrida's key terms. The expressive concepts, event, “coming of the other”,
promise, justice, responsibility, lead us in on paths that invite mixed prospects. Can these religious,
political-messianic and ethical traditions with their divided dogms in a simple way assemble
around the demand for justice as their centre, or are the Derridian concept of religion without
religion a necessary solution to free the transcendent concepts from the conceptual violence of
metaphysical or “onto-theological” thinking? I disagree with Derrida that it is a necessary move
to obliterate all traces of onto-theological reasoning and thus deconstruct the theological language,
but it certainly is necessary to be observant of prejudiced concepts which prevent a joint
assembling around the concept of transcendental justice.
Some of Derrida's interpreters wish though a more concrete conceptual, empiric and political
attitude to event and ethics from Derrida's deconstruction. They think that what is revealed by the
event should be conceptually and logically interpreted in an explicite way and thus connected to
the concepts of the previous worldwiew. No event, whether apocalypse or revolution, can,
according to this, leave yesterday totally behind, but has to go on from previous world wiew,
concepts, dreams, feeling and action. This paper wants on its part to stress that the responsible
work to interprete and to cultivate an event, to mobilize and proselyte, is most necessary, if we
want it to assemble and become a noteworthy instance on the trancendent path towards justice and
the fulfilment of the messianic promise for humanity. I agree with Derrida that this cannot happen
without our deconstructive work to join or take in “the other”, but that that task must be
committed not just emotionally and intuitively but with most serious dedication, empirical honesty
and intellectual vigor. (Less)
Please use this url to cite or link to this publication:
http://lup.lub.lu.se/student-papers/record/4305471
- author
- Bångh, Xigol LU
- supervisor
- organization
- course
- REVM77 20131
- year
- 2013
- type
- H2 - Master's Degree (Two Years)
- subject
- keywords
- ethics, religion, politics, Key terms: Event, assembling, deconstruction
- language
- Other
- id
- 4305471
- date added to LUP
- 2014-04-01 11:19:32
- date last changed
- 2015-12-14 13:36:20
@misc{4305471,
abstract = {{Event is as a transcendent happening that is inventing in the existence in a revealing manner. It is
breaking the continuity and opens up for something else. It has to be seen as an ethical call, a
summons, an answer to or expression for a messianic promise that is inherent in existence.
Event is one of Derrida's key terms. The expressive concepts, event, “coming of the other”,
promise, justice, responsibility, lead us in on paths that invite mixed prospects. Can these religious,
political-messianic and ethical traditions with their divided dogms in a simple way assemble
around the demand for justice as their centre, or are the Derridian concept of religion without
religion a necessary solution to free the transcendent concepts from the conceptual violence of
metaphysical or “onto-theological” thinking? I disagree with Derrida that it is a necessary move
to obliterate all traces of onto-theological reasoning and thus deconstruct the theological language,
but it certainly is necessary to be observant of prejudiced concepts which prevent a joint
assembling around the concept of transcendental justice.
Some of Derrida's interpreters wish though a more concrete conceptual, empiric and political
attitude to event and ethics from Derrida's deconstruction. They think that what is revealed by the
event should be conceptually and logically interpreted in an explicite way and thus connected to
the concepts of the previous worldwiew. No event, whether apocalypse or revolution, can,
according to this, leave yesterday totally behind, but has to go on from previous world wiew,
concepts, dreams, feeling and action. This paper wants on its part to stress that the responsible
work to interprete and to cultivate an event, to mobilize and proselyte, is most necessary, if we
want it to assemble and become a noteworthy instance on the trancendent path towards justice and
the fulfilment of the messianic promise for humanity. I agree with Derrida that this cannot happen
without our deconstructive work to join or take in “the other”, but that that task must be
committed not just emotionally and intuitively but with most serious dedication, empirical honesty
and intellectual vigor.}},
author = {{Bångh, Xigol}},
language = {{mis}},
note = {{Student Paper}},
title = {{Vad är ett "event"? Förståelse av begreppet "event" i ljuset av Derridas och Levinas dekonstruktion.}},
year = {{2013}},
}