By Bruce Chilton
When they arrived on the position which God had indicated to him, Abraham built
an altar there, and organized the wooden. Then he certain his son and placed him on
the altar on most sensible of the wooden. Abraham stretched out his hand and took the
knife to kill his son . . .” —The publication of Genesis
Read Online or Download Abraham's Curse: The Roots of Violence in Judaism, Christianity, and Islam PDF
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Additional resources for Abraham's Curse: The Roots of Violence in Judaism, Christianity, and Islam
However, Deleuze qualifies this language by insisting that what matters for immanence is the singularity of events, rather than some conception of nature as random or unpredictable. Deleuze avers that thought is never an approach to sheer or total chaos, but to singularities that mark the border between at least two different orders. In his work on Foucault, Deleuze clarifies this point when he writes, “Chaos does not exist; it is an abstraction because it is inseparable from a screen that makes something—something rather than nothing— emerge from it.
Immanence, Theological and Modern When Deleuze and Guattari argue that Pascal and Kierkegaard model an act of founding paradigmatic for all of modern philosophy, they contend that, after the collapse of scholasticism, all modern philosophy becomes involved in a peculiar ordeal, an ordeal otherwise known as the “justification of belief ” (WIP, 53). This project is, most famously, an attempt to address skeptical arguments about the reliability of sense perception, but it is also an opening for a kind of philosophical spirituality different from that connected with medieval philosophy.
For Plotinus, participation is a “giving” in the sense that the One gives of itself unilaterally to the many. The many, in this sense, are not imitators or parts but recipients: the many are brought into being by being themselves recipients, and what is received is particular, contingent being as an unforced donation from the One. ”13 However, since the One is beyond being, the one is “above its gifts, and it gives what does not belong to it” (E, 171). 14 A being becomes what it is to the degree that it receives its being from a transcendent source.