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By William Franke

In A Philosophy of the Unsayable, William Franke argues that the come across with what exceeds speech has turn into the an important philosophical factor of our time. He proposes an unique philosophy pivoting on research of the bounds of language. The e-book additionally deals readings of literary texts as poetically appearing the philosophical ideas it expounds. Franke engages with philosophical theologies and philosophies of faith within the debate over destructive theology and indicates how apophaticism infiltrates the considering even of these who try to deny or delimit it.

In six cohesive essays, Franke explores basic points of unsayability. within the first and 3rd essays, his philosophical argument is carried via with acute recognition to modes of unsayability which are printed top by means of literary works, rather through negativities of poetic language within the oeuvres of Paul Celan and Edmond Jabès. Franke engages in serious dialogue of apophatic currents of philosophy either historic and glossy, concentrating on Hegel and French post-Hegelianism in his moment essay and on Neoplatonism in his fourth essay. He treats Neoplatonic apophatics particularly as present in Damascius and as illuminated via postmodern suggestion, rather Jean-Luc Nancy’s deconstruction of Christianity. within the final essays, Franke treats the stress among modern techniques to philosophy of religion—Radical Orthodoxy and noticeably 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 specific concept of unsayability, that is expert by means of his long-standing engagement with significant representatives of apophatic idea within the Western tradition.

"William Franke is an articulate spokesman for what can't be stated not just on the subject of sleek ecu poetry but in addition with recognize 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 experiences, collage of Virginia

"By now, it'll look that there may be not more to assert approximately not-saying. Apophatic language and detrimental theology were accused of meaninglessness, nihilism, or even ill-concealed ontologies. during this wonderful and dazzling booklet, William Franke not just deftly undoes those criticisms yet exhibits that apophasis underlies and unusually grounds all language and proposal, even of these very discourses that almost all vigorously reject it. A Philosophy of the Unsayable demonstrates with beauty that there's certainly extra to assert, and extra that's either significant and important." —Karmen MacKendrick, Le Moyne College
 
"William Franke is an eminent student in comparative literature, who's schooled in philosophy and faith. he's famous as some of 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 snatch of a dizzying array of discourses and sheds genuine mild on all thinkers who're discussed." —Cyril O'Regan, Huisking Professor of Theology, college of Notre Dame

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They exist as relations to this “in-finite” that they do not encompass or exhaust. Leveraged in this way from what transcends articulation, totalization in the concept and singularization in the name turn into forms of self-­ transcendence. Self-transcendence, so understood, is not just an operation within language but also the operation of language as a whole and, even more deeply, an operation upon language of . . what cannot be said. Self-­ reflexive and self-transcending operations of discourse embody language opening out beyond itself toward .

Nevertheless, in the end we still have to admit that the main thrust of Hegel’s own effort went into building the System. 34 Hegel himself was capable of identifying Neoplatonic mysticism with speculative philosophy like his own: “The speculative Idea is a myst¸rion [mystery], as much for the senses as for the understanding. ”35 However, in his appropriations of Christian mysticism, Hegel also persistently erases precisely the apophatic elements. 36 In the end, Hegel rejects negative theology as a reversion to worship of the Unknown God and therefore the antithesis of Christian revelation—particularly as it is proclaimed by Paul on the Acropolis at Athens (Acts 17:23).

Only on this basis can Spirit sublate its ultimate ground to itself. 29 But precisely these interpretations actually break the circle of Being-Logos open to what inevitably evades reason and invades speech in the reverberating shock waves after Hegel. By collapsing the infinite into the finite, the transcendent into the immanent, Hegel made everything totally immanent and totally sayable. Reversing this implosion, the post-Hegelians envision everything that is apparently finite and stateable as breaking apart and exploding into something infinite and indefinable.

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