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NOTES Introduction 1. Terry Eagleton, Reason, Faith, and Revolution: Reflections on the God Debate (New Haven, Conn.: Yale University Press, 2009), 140. 2. Stephen Mulhall, Stanley Cavell: Philosophy’s Recounting of the Ordinary (Oxford: Oxford University Press, 1994), 286. 3. In this book, I follow Cavell’s tendency to use the term “religion” when referring to religious practice within the scope of the Jewish and especially the Christian inheritance . This term overlaps with “Christianity,” which I use where there are more particular Christian ideas and perceptions at play. I use the word “theology” to refer to the reflective and normative discourse of the validity of Christian doctrines and traditions, as well as the interrogation of theology’s own conditions as an academic discipline. 4. Giovanna Borradori, The American Philosopher: Conversations with Quine, Davidson , Putnam, Nozick, Danto, Rorty, Cavell, MacIntyre, and Kuhn, trans. R. Crocitto (Chicago : University of Chicago Press, 1994), 136. 5. Ibid. 6. Writing about this position, Peter Dula aptly speaks of the “strangeness of the space Cavell inhabits.” Cavell, Companionship, and Christian Theology (Oxford: Oxford University Press, 2011), 157. 7. Such a position is held by Richard Eldridge, “Romantic Rebirth in a Secular Age: Cavell’s Aversive Exertions,” Journal of Religion 71 (1991): 410–418; Simon Critchley, Very Little . . . Almost Nothing (London: Routledge, 1997), 118–138; Asja Szafraniec, “Inheriting the Wound: Religion and Philosophy in Stanley Cavell,” in Religion Beyond a Concept , ed. H. de Vries (New York: Fordham University Press, 2007), 368–379; Ludger H. Viefhues-Bailey, Beyond the Philosopher’s Fear: A Cavellian Reading of Gender, Origin and Religion in Modern Skepticism (Aldershot: Ashgate, 2007). This latter work stands out from the rest since it also suggests a reinvention of religion beyond Christianity. 8. Mulhall, Stanley Cavell, ch. 12; Judith E. Tonning, “Acknowledging a Hidden God: A Theological Critique of Stanley Cavell on Scepticism,” Heythrop Journal 48 (2007): 384–405. 9. Fergus Kerr, Immortal Longings: Versions of Transcending Humanity (Notre Dame, Ind.: University of Notre Dame Press, 1997), 123–131; William Desmond, “A Second Primavera: Cavell, German Philosophy, and Romanticism,” in Stanley Cavell, ed. R. Eldridge (Cambridge: Cambridge University Press, 2003), 143–171; Timothy Gould, review of Stanley Cavell: Philosophy’s Recounting of the Ordinary, by Stephen Mulhall, Journal of Aesthetics and Art Criticism 56 (1998): 83–85; Dula, Cavell, Companionship, and 148 Notes to 5–20 Christian Theology; Mark D. Jordan, “The Modernity of Christian Theology or Writing Kierkegaard Again for the First Time,” Modern Theology 27 (2011): 442–451; and Graham Ward, “Philosophy as Tragedy or What Words Won’t Give,” Modern Theology 27 (2011): 478–496; Hent de Vries, “Stanley Cavell on St. Paul,” MLN: Modern Language Notes 126 (2011): 979–993. 10. Paul Ricoeur, The Conflict of Interpretations: Essays in Hermeneutics, ed. D. Ihde, trans. K. McLaughlin et al. (London: Continuum, 2004), 437. 11. Martin Heidegger, “Phenomenology and Theology,” in Pathmarks, trans. W. McNeill (Cambridge: Cambridge University Press, 1998). 12. Jürgen Habermas, “Religion in the Public Sphere,” European Journal of Philosophy 14 (2006): 16. 13. Martin Heidegger, Being and Time, trans. J. Macquarrie and E. Robinson (Oxford: Blackwell, 1962), 16, 423. 14. For a further discussion of the criteria’s status, see Steven G. Affeldt, “The Ground of Mutuality: Criteria, Judgment, and Intelligibility in Stephen Mulhall and Stanley Cavell,” European Journal of Philosophy 6 (1998): 1–31; Stephen Mulhall, “Stanley Cavell’s Vision of the Normativity of Language: Grammar, Criteria and Rules,” in Stanley Cavell, ed. Eldridge, 79–106. 15. For the phenomenologists’ “reduction,” see Richard Kearney, “The Epiphanies of the Everyday: Toward a Micro-Eschatology,” in After God: Richard Kearney and the Religious Turn in Continental Philosophy, ed. J. Panteleimon Manoussakis (New York: Fordham University Press, 2006). 16. I note that Hillary Putnam therefore is able to include his Jewish philosophers, particularly Buber and Levinas, among perfectionist writers; Jewish Philosophy as a Guide to Life (Bloomington: Indiana University Press, 2008), 59, 72. This motivates further readings of Levinas through Cavell’s lenses, something I attempt in chapter 6. 17. Richard Eldridge, introduction: Between Acknowledgment and Avoidance, in Stanley Cavell, ed. Eldridge, 4–5. 1. Modernism and Religion 1. Tonning’s quotation stops at “our possible freedom from it,” while Mulhall includes the next sentence; Tonning, “Acknowledging a Hidden God,” 395; Mulhall, Stanley Cavell, 289. 2. Mulhall, Stanley Cavell, 289; Tonning, “Acknowledging a Hidden God,” 396. Fergus Kerr includes the reference, but does not make much out of it; Immortal Longings: Versions of Transcending Humanity (Notre Dame, Ind.: University of Notre...

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