By William Robert

What does it suggest to be known as human? How does this nomination impact or impact what it capacity to be referred to as divine? This booklet responds to those comparable questions in intertwined explorations of the passionate trials-examinations, assessments, and ordeals-of Antigone and Jesus. Impelled by way of her love of the very unlikely, Antigone crosses uncrossable limitations, transgresses norms of kinship and mortality, confounds differences of nature and tradition, and, within the method, reveals and reviews the sexism implicit in humanism. Antigone therefore disrupts humanist traditions stretching from Sophocles to Martin Heidegger-traditions that may render her subhuman or inhuman. She survives those exclusions and engenders a brand new mode of humanity, person who destabilizes vintage oppositions of existence and demise and affirms mortal finitude within the face of the future's unforeseeability. This new mode of humanity deals a brand new approach of contemplating Jesus, whom Christianity identifies as human and divine. construction on his examining of Antigone, the writer, via a detailed examining of Mark's gospel considering Jesus' cry of abandonment from the pass, exhibits that to refigure humanity can be to refigure divinity and their relation. within the first prolonged therapy of Jean-Luc Nancy's Corpus in English, the writer attracts at the theoretical insights of Jacques Derrida and Nancy to suggest an cutting edge account of Jesus' humanity and divinity-one that may give a contribution to spiritual understandings of embodiment and prayer and will open avenues of inquiry into tragedy, sexual distinction, posthumanism, and politics.By pairing Antigone and Jesus and fascinating the paintings of Judith Butler, Simone Weil, Jean-Louis Chrtien, and Dominique Janicaud, this publication constructively participates in interdisciplinary conversations on the nexus of non secular, philosophical, literary, and gender reviews.

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With the incest taboo, ‘‘that complex group of beliefs, customs, conditions, and institutions described succinctly as the prohibition of incest, which presents, without the slightest ambiguity, and inseparably reunites the two characteristics in which we recognize the conflicting features of two mutually exclusive orders. ’’25 Between Nature and Culture ................. 17627$ $CH2 01-11-10 12:21:38 PS 25 PAGE 25 The prohibition of incest stands as the singular and singularly universal rule that establishes culture as distinct from nature.

37 Antigone, as an ‘‘active trace’’ of diffe´rance dwelling between life and death, embodies this interval and engenders this spacing. This spacing occurs in the dynamic threshold that the incest prohibition names, the passage through which performatively constitutes Le´viStrauss’s ‘‘fundamental step’’ inaugurating nature and culture in the transition from the former to the latter. Through this passage, Derrida writes, ‘‘society, language, history, articulation, in a word supplementarity, are born at the same time as the prohibition of incest.

Antigone recognizes this when, just before being escorted across her cryptic threshold and buried alive, she sings her own epithalamium, addressed to her tomb: ‘‘Oh grave! Oh marriage chamber! ’’49 Through this conflation, her wedding canticle suggests that her grave is her marriage chamber, making it the place where she may consummate her impossible love. ) Antigone can marry only in death, and her impossible bridegroom can be only death or the dead, according to her particular necro-philia. If her marriage is to the former, if she takes death as her bridegroom, she highlights her unique bio-displacement as one who transgresses demarcations of life and death.

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