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By William Franke

In A Philosophy of the Unsayable, William Franke argues that the stumble upon with what exceeds speech has turn into the the most important philosophical factor of our time. He proposes an unique philosophy pivoting on research of the bounds of language. The publication additionally deals readings of literary texts as poetically appearing the philosophical ideas it expounds. Franke engages with philosophical theologies and philosophies of faith within the debate over unfavorable theology and exhibits how apophaticism infiltrates the considering even of these who try and deny or delimit it.

In six cohesive essays, Franke explores basic features of unsayability. within the first and 3rd essays, his philosophical argument is carried via with acute recognition to modes of unsayability which are published most sensible through literary works, quite via negativities of poetic language within the oeuvres of Paul Celan and Edmond Jabès. Franke engages in severe dialogue of apophatic currents of philosophy either old and smooth, concentrating on Hegel and French post-Hegelianism in his moment essay and on Neoplatonism in his fourth essay. He treats Neoplatonic apophatics in particular as present in Damascius and as illuminated via postmodern proposal, relatively Jean-Luc Nancy’s deconstruction of Christianity. within the final essays, Franke treats the strain among modern methods to philosophy of religion—Radical Orthodoxy and substantially secular or Death-of-God theologies. A Philosophy of the Unsayable will curiosity students and scholars of philosophy, literature, faith, and the arts. This publication develops Franke's particular idea of unsayability, that is knowledgeable through his long-standing engagement with significant representatives of apophatic inspiration within the Western tradition.

"William Franke is an articulate spokesman for what can't be stated not just with reference to glossy eu poetry but in addition with appreciate to modern theology. A Philosophy of the Unsayable is crucial analyzing for everybody operating in faith and literature and in glossy theology."
Kevin Hart, Edwin B. Kyle Professor of Christian experiences, college of Virginia

"By now, it'll look that there can be not more to assert approximately not-saying. Apophatic language and damaging theology were accused of meaninglessness, nihilism, or even ill-concealed ontologies. during this gorgeous and stunning booklet, William Franke not just deftly undoes those criticisms yet indicates that apophasis underlies and unusually grounds all language and concept, even of these very discourses that the majority vigorously reject it. A Philosophy of the Unsayable demonstrates with beauty that there's certainly extra to assert, and extra that's either significant and important." —Karmen MacKendrick, Le Moyne College
"William Franke is an eminent student in comparative literature, who's schooled in philosophy and faith. he's well-known as essentially the most artistic modern thinkers operating on the double intersection of philosophy and literature and philosophy and theology. A Philosophy of the Unsayable exhibits an highbrow seize of a dizzying array of discourses and sheds actual gentle on all thinkers who're discussed." —Cyril O'Regan, Huisking Professor of Theology, college of Notre Dame

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38 Not even the via negationis will serve reason to draw near to this other-than-reason, according to Kierkegaard (p. 55). No codified “way,” of course, could. Nevertheless, it is telling that Kierkegaard registers precisely this proximity, even in denying it—in a move that itself unwittingly imitates the negative way as a negation of method rather than a method. As such, this negation is indeed a way: it is not itself the destination, and In the Hollow of Pan’s Pipe 45 so is destined to be left behind.

Yet to say this is to say, one way, the unsayable, to give it a name, and thus to depotentiate it as, precisely, unsayable. ” Such namings have some validity as interpretations, but they must not be allowed to be definitive and so to end the production of new namings and sayings, since it is precisely the unlimited, open-ended production of denominations and designations that testifies to the genuine infinity—and perhaps even divinity—of . . what cannot be said. Death and God are unsayable and as such prevent language from being able to achieve closure.

Or, again, it is singularized as a unique individual taken as such, with no determinate properties and under no delimiting description, designated at most by a proper name with no common or conceptual meaning. In both cases, a thinkable, sayable content is reflected into an infinite and unsayable dimension of open-endedness. Death and God are both totalizations and singularizations—of a whole individual life in one case and of the unique principle of all reality in the other. In a sense, these totalities and singularities exist only in discourse, but at the same time they raise the question of where discourse comes from and of wherein it exists and consists.

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