Benjamin devises a pure sacrificial ethos, devoid of the profanities of teleology. Benjamin’s account of sacrifice is saturated with emancipatory sacred dispositions.
God’s love nullifies every hierarchy based on ancestry and ethnicity, since birth does not determine status in the eyes of God. With equal measure it rejects the idea that some are above accountability and some do not deserve justice.
This essay is part of a book forum on Immaculate Misconceptions by Amey Victoria Adkins-Jones.
Everywhere, adults laugh at children for their giddy games, whereas they are blind to the ways in which their pretend play shapes every aspect of their lives and leads to exploitation and injustice. Human experience, particularly the experience of the youngster – where the ground of the soul and the ground of God come together in an overflow of light, constitutes the basis for the radical immanence of God within the world.
Even with mounting evil and manipulative tactics to conceal evil, Lent reminds us that in order to fight death, our weapons must be truth and justice.
Even the highly professionalized logos of scholarly discourse does not just suffer from logoclastic dynamics but is positively animated by them.
This essay is part of a book forum on Immaculate Misconceptions by Amey Victoria Adkins-Jones.
Benjamin argues that the violence of law emerges from its governing force and therefore from its ability to bind or impose itself. To this extent, the objective of my intervention is to frame a form of normativity that not only does not entail a binding power but that prohibits it as well.
Psalm 2 presents the ways in which the powerful paint themselves as simultaneous victor and victim–and, more hopefully, it depicts a God who interrupts these fictions.
This is the aspect that worries me most: radical logoclasm as the license to violence that can establish itself as a permanent stasis, infinitely delaying the logogenic challenge of creating a new way of speaking.
This essay is part of a book forum on Immaculate Misconceptions by Amey Victoria Adkins-Jones.
Translating Senghor’s political writings shows the continued relevance of Negritude in the conceptualization of political community in the wake of the encounter between Africa and Euro-America. However, framing the translation, like engaging any of Senghor’s work, ought to pay close attention to his African critics.