Transcendence Un-Extra-Ordinaire: Bringing the Atheistic I Down to Earth

Abstract

I examine challenges to images of a personal god definitive for normatively policed theism (often called "traditional theism"), questioning whether a subject can be conscious of a transcendent being. I examine the challenges to show that disappointment with such images calls for rethinking terms like "transcendence" in horizontal rather than vertical registers. Through this, I indicate an irony in yearning for transcendence, one in which there is movement toward-rather than beyond-the utterly ordinary. We will see that such un-extra-ordinary transcendence makes a difference once difference is no longer determined under the hegemony of what Levinas calls "the atheistic I." I bring together resources from feminist philosophies and Asian religions both to elaborate on the nature of the atheistic I and to rehabilitate a redeeming appreciation of the ordinary. My hope is to ameliorate disempowered estrangement by indicating ways the ordinary generates, not inhibits, becoming. However, my broader intent is to contribute to shifting sands in contemporary philosophy of religion due to recent calls for diversifying the field by including multiple religions, questioning the centrality of belief, and engaging multiple methods relevant in religious studies.

Radical responsibility beyond empathy: Interreligious resources against liberal distortions of nursing care

“…The other's face breaks the I's narcissistic circuit. As Dickman explains in interpreting Levinas, the face signifies a transcendence , but not transcendence to some metaphysical domain separate from our world of experience (Dickman, 2017, p. 8). The face calls one to a different relationality than mere individualist instrumentalisation or even reciprocal relationship (Levinas, 1969, p. 198).…”