By Catherine Keller
The event of the very unlikely churns up in our epoch each time a collective dream turns to trauma: politically, sexually, economically, and with a definite ultimacy, ecologically. Out of an old theological lineage, the determine of the cloud involves show risk within the face of the most unlikely. An outdated mystical nonknowing of God now hosts a present wisdom of uncertainty, of indeterminate and interdependent results, probably catastrophic. but the connectivity and collectivity of social pursuits, of the delicate, not going webs of another thought of lifestyles, hold materializing--a haunting desire, densely entangled, suggesting a extra convivial, relational world.
Catherine Keller brings technique, feminist, and ecopolitical theologies into transdisciplinary dialog with continental philosophy, the quantum entanglements of a "participatory universe," and the writings of Nicholas of Cusa, Walt Whitman, A. N. Whitehead, Gilles Deleuze, and Judith Butler, to strengthen a "theopoetics of nonseparable difference." worldwide activities, own embroilments, non secular variety, the inextricable kinfolk of people and nonhumans--these phenomena, of their unsettling togetherness, are exceeding our means to understand and deal with. by way of staging a chain of encounters among the nonseparable and the nonknowable, Keller indicates what might be born from our cloudiest entanglement.
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Extra resources for Cloud of the Impossible: Negative Theology and Planetary Entanglement (Insurrections: Critical Studies in Religion, Politics, and Culture)
L. ”31 It would be precisely the radicality of the apophatic deity that ab-solves it from relation. In this it bears resemblance to the orthodox freedom of the transcendent One. Yet for Marion, the poststructuralist undoing of ontotheology, of any Supreme Being, expresses that absolute. This captures the problem for the very notion of a negatively theological entanglement—won’t it swiftly undo the tangles of relation itself ? And yet for any theory of constituent relation we come undone in, not from, relation.
Infinity may bear no resemblance to determinacy. At what end or death, would the primal circulation—above, below, around, before, personal, planetary, pluriversal—simply make an end of it: finis? G ET T I N G T H E D R I FT In the meantime—what if, upon contemplation, every edge, every eschatos of space or time, appears as a fold or a tangle of further relation? What if relation 2 2 | C O M P L I C AT I O N S itself does not, cannot ever altogether, exclude or enclose but enfolds? And unfolds its relata altered?
Not unlike cumulus clouds, which may appear—at once visible and opaque—singly, in series, or in crowds. FOLD UPON FOLD Only occasionally, of course, does this ontology of relation, in its impossible width, come to mind, to matter. Even if it is everywhere materializing. ”15 The prehensions of ruins and a lost friend surface with the flash of a swan, the “flight of the winged spirit,” in an affect that Mallarmé calls elsewhere “liturgical remembrance. “Fold upon fold,” pli selon pli: set musically by Pierre Boulez, the poem is etched in The Fold, written by his neighbor, Gilles Deleuze, for whom the complicatio, the “folding together,” of Cusa, comes enfolded with Bruno, Leibniz, Whitehead.