Title Page, Copyright

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pp. i-vi

Contents

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p. vii

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Translator’s Note

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pp. ix-x

Let me address a few points of difficulty that recurred throughout the translation. L’homme can mean both the neutral ‘‘mankind’’ and ‘‘man,’’ and although the latter bears a strong whiff of gender determination, it has been chosen throughout in order to convey Nancy’s engagement with a historical discourse on the rights of the individual that predominantly referred...

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Prologue

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pp. 1-9

Spirit as it awakes is doubtless nothing other than whoever is awaking: whoever has barely emerged from sleep or appeared out of non-existence. It is a spirit perhaps still offended by shadows, deep folds, all that it must set aside and reject in order to become what it is: less breath than penetration, the penetration of a very fine point, whose acuteness, without undoing the impenetrability of matter—the world, bodies, our common...

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1 There Is No Sense of Sense: That Is Worthy of Adoration

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pp. 10-21

Could one dare to affirm in all seriousness that adoration is what is necessary in the world today? One could not, and we shall not do so here, even if we feel a certain necessity to do so.We shall not do so partly because it would be grotesque to call for ‘‘adoration’’ in a world that perhaps lacks everything—justice, history, civility [cité], splendor, sense—except the idols, fetishes, gods, and celebrities that are proposed as objects of adoration. But this is not the...

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2 In the Midst of the World

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pp. 22-42

In truth, I’d like to speak of it as little as possible. I’d like to move toward an effacement of this name and of the whole corpus of references that follows it—a corpus that is already mostly effaced or has lost its vitality. But I do think it is important to follow the movement that this name has named: that of an exit from religion and of the expansion of the atheist world. ...

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3 Mysteries and Virtues

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pp. 43-64

The dis-enclosure of reason is the effect, or rather the remainder, of deconstructed Christianity, of religion’s having withdrawn from itself, pushed off from its observances and beliefs. Reason has moved away from the wish to give reasons [rendre raison]. Or rather, it knows that ‘‘giving a reason’’ goes beyond any reason that can be given. It knows that giving one’s reasons is an interminable process: one chases after the inexplicable...

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4 Complements, Supplements, Fragments

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pp. 65-97

A fixed syntagm makes it easy to speak of ‘‘beatific adoration,’’ meaning bleating devotion, irresponsible submission, even insidiously masochistic allegiance. The fixed nature of this expression indicates that one can understand the noun after the adjective as simply redundant: adoration would be in essence ‘‘beatific.’’ And it would be contentedly imbecilic in its blind submission. But we do not know how things stand with beatitude...

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Appendix: Freud—So to Speak

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pp. 99-104

Today we are being asked—the times demand it—to reassess what is at stake in Freud’s intervention. We know more or less clearly that it did not arise from blending itself together with other bodies of recognized knowledge, nor did it add to them a new continent. Freud invented something other than knowledge—whether this is understood in the sense of a theoretical discipline or in that of a practical know-how. The very idea...

Notes

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pp. 105-117

Perspectives in Continental Philosophy

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pp. 119-122