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  • Derrida and Tillich, The Infinitude Between

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    MatthewShmueljimmypradaballersauceKlein
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    This is an attempt to, not only to put aside some of the accusation's leveled at Tillich's writings, but also to demonstrate the solution lies in his relationship towards Derridean theories on theology and linguistics. This paper first examines Tillichian language and how could be misappropriated and twisted against perhaps what Tillich himself desired. Secondly, it takes these foundations and demonstrates how Tillich saves himself from claims to the ambiguity of the God beyond God by invoking a metaphysical and ontological inversion later evoked in Derrida's writings. This comparison will be set up by an analysis of Derrida's early and later works, starting with Of Grammatology and ending with The Gift of Death.

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    This is an attempt to, not only to put aside some of the accusation's leveled at Tillich's writings, but also to demonstrate the solution lies in his relationship towards Derridean theories on theology and linguistics. This paper first examines Tillichian language and how could be misappropriated and twisted against perhaps what Tillich himself desired. Secondly, it takes these foundations and demonstrates how Tillich saves himself from claims to the ambiguity of the God beyond God by invoking a metaphysical and ontological inversion later evoked in Derrida's writings. This comparison will be set up by an analysis of Derrida's early and later works, starting with Of Grammatology and ending with The Gift of Death.

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    © All Rights Reserved
    Scarica in formato PDF, TXT o leggi online su Scribd
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    80 visualizzazioni155 pagine

    Derrida and Tillich, The Infinitude Between

    Caricato da

    MatthewShmueljimmypradaballersauceKlein
    This is an attempt to, not only to put aside some of the accusation's leveled at Tillich's writings, but also to demonstrate the solution lies in his relationship towards Derridean theories on theology and linguistics. This paper first examines Tillichian language and how could be misappropriated and twisted against perhaps what Tillich himself desired. Secondly, it takes these foundations and demonstrates how Tillich saves himself from claims to the ambiguity of the God beyond God by invoking a metaphysical and ontological inversion later evoked in Derrida's writings. This comparison will be set up by an analysis of Derrida's early and later works, starting with Of Grammatology and ending with The Gift of Death.

    Copyright:

    © All Rights Reserved
    Scarica in formato PDF, TXT o leggi online su Scribd
    Segnala contenuti inappropriati
    di 155

    Klein1

    TheInfinitudeBetweenandAbove

    "Thecreditbelongstothemanwhoisactuallyinthearena,whosefaceismarredby
    dustandsweatandbloodwhostrivesvaliantlywhoerrs,whocomesshortagainandagain,because
    thereisnoeffortwithouterrorandshortcomingbutwhodoesactuallystrivetodothedeedswho
    knowsgreatenthusiasms,thegreatdevotionswhospendshimselfinaworthycausewhoatthebest
    knowsintheendthetriumphofhighachievement,andwhoattheworst,ifhefails,atleastfailswhile
    daringgreatly,sothathisplaceshallneverbewiththosecoldandtimidsoulswhoneitherknowvictory
    nordefeat."TeddyRooseveltoncespokeofdedicationovertemerity,ofthesurrenderofdevotionover
    thedefeatoffear.Thisis,inanexistentialcase,notabattlegroundwhichmancanshyawayfromthisis
    thearenaofhisdecision.Thewallsaretoohighforhimtoclimbout,evenmoresoitisabattlethatheis
    alwayswinningInsuchabattle,thebattleisnotonewhereonewillwinorlose,butwhathisopponent,
    theabsoluteendofhisdecisionwille.Ultimacywillbechosen,finalitywillbeevokedtheinstanthislips
    part,thuswhatlieswithinhimwillinevitableconjureoutsideofhimthisfoe.Manisalwaysspeakingto
    himselfasthisoutsideother,composingandconstitutingandcreating.Hecan'tnotcreate,thisdouble
    negativeindicateshispower,thepowertoovercomewithinthedivisorymoment.Thisishisgreatest
    obligation,bothhistelosandhisfaith:toacknowledge,ifheiswilling,thepowerbehindeverywordhe
    utters.
    Inthisinstantofhislanguage,heisrequiredtomaketheonedecisionhenevercould,to
    relyontheonlypremisethathecouldneverguarantee:himselfThenatureofotherisuptohim,buthe
    cannotchoosewhethertheotherwillstandbeforehim."Theundecidableisnotmerelytheoscillationor
    Klein2
    thetensionbetweentwodecisionsitistheexperienceofthatwhich,thoughheterogonous,foreignto
    theorderofthecalculableandtherule,isstillobligateditisofobligationthatwemustspeaktogive
    itselfuptotheimpossibledecision,whiletakingaccountoflawandrules.[1]"This"justice"isman's
    highestconcern,thatmanoughttospeak,evenwhenhethinkshecannot.Hiswordsincessantly
    destroyandinventhimselfandhisreality,inwaysthathecouldneverknowbeforetheyoccur.He
    directshislifeandhisworldviahisparticipationinitandhisalone.Noonecanspeakforhimonwhat
    hisdirectionwillbe.Hislifecontinuesindifferentandbeyondhimstillmanisrequiredtodecidewhatis
    inthispurepresent.Hedeniesthelawsinordertospeakitandforevermightbeopposingthem.He
    onlyspeaksintheblindingsecondheknowshecouldcomprehendwhatheisdeciding.
    Yetthisveryprincipleilluminatesthesignificanceofthisstepintoimpossibility.Ifhe
    couldreducesuchadecisiontoanyprinciple,itwouldnotconsumehim.Anyregulatedchoicecould
    neverreducemantoinsanity,couldneverdeconstructhimineverysecond.Itcoulddestroyhis
    paradigmsandbuildnewoneswitheverybreathhedraws.Itisthisdevotiontohimself,thisviolent
    paradoxofeveryhisselfspeech,thatmakesmanwhoheis.Witheverysecond,ineverypresent
    moment,heputstodeathpossibilitiesandglorifiesanother.Heproceedsasifhisquestionshavebeen
    answered,byrealizingthatthesequestionscanneverbeanswered.Cannotbe,buttheymustbethisis
    theparadoxtospeakbeyondthepresentwhilstremainingcompletelywithinit.AsGodtoldAbraham
    onIsaac:"youhaveactedonit,youhaveputitintoaffect.youwerereadytocarryitoutthisvery
    instant.(Godstopshimattheveryinstantwhenthereisnomoretime,whennomoretimeisgivenitisif
    AbrahamhadalreadykilledIsaac...)"[2]Isaac'sdeath,isthedeathofourdecision.Theknifeisour
    speech,isourwillingnesstosaywhatourrealityis.WhoisourIsaac,andwhatisourknife?Manmust
    alwayslookintothedesperateeyesofhissonwiththeweaponordainedtohimineverysecondofhis
    Klein3
    existence.WhetherGodisornot,himselfastheothermustbethenewGodwhichdeterminesreality.
    Thisfaithinthepowerofspeechdirectshimwithjustasforcefulahandasanysupernalentity.Hemust
    movebeyondlawsbywhichhecannotbejudged,beyondwhatheunderstandstodiscoverwhathewill
    neversee.Everydecisionunmakeshim,destroyshispastinordertoacknowledgejustthepresent.This
    isallhehas.
    Thequestionofultimacy,ofthiscreatedandsubjectivepurpose,alwaysconcernsthe
    isolatedman.Hedoesnotdeviatefromonepathoranother,hehasonlycreatedonebydenying
    another.Thisfinalitybeyondandwithintimetakesintoaccountsubjectivityandobjectivity,his
    completenessandhisincompleteness,andhislifeanddeath.Thisfaithmakessuchadecisionoverand
    overandover,andwiththisnewnesscaneventranscendthebinaryoppositioninlightoftheabsolute
    other.Theinstantofhisfaithcontainslimitlesspower.Thispower,anddirectionaredirectedupwards
    anddownwards,outwardstotheother,andinwardstowardshimselfastheother.Shiftinginorderto
    remainconstant,anddyinginordertolive,thisishisphenomenology.Canthisquestbedirected,what
    kindofotherrelatesandunrelatedhimselftoman?Faithis"religiousandtranscendsreligious,itis
    universalandconcrete,itisinfinitelyvariableandalwaysthesame.[3]"Mantakestheseoppositions
    ontohimselfwithhiswords,hemustsaythem,andcannotavoiddoingso.Yetwhenheturnstothem,
    whenherealizesthathehasalwaysbeenspeakingandwillforeverbedoingso,hisfaithcomesalive.In
    thesecondheknowshedoesnothaveit,thatinstantrelaysittohim.Thisarenaofepistemology,thatis
    builtanddestroyedineverystepdownthewalkoflife,iswheremanfinallyaffirmswhatguideshim
    withouthandsanddirectshimwithoutguidance:BeingItself,
    Itisimportanttoestablishouttheoutset,aprotectionagainstwhatcouldpotentiallybreak
    downanycomparisonbetweendeconstructionandTillichiantheology.Hisopponentsproposedthatthe
    Klein4
    terminologyandconceptualbasesTillichusesrelytooheavilyonessentialistontologicalterminologyto
    trulymaintainapplicabilityinapostmoderncontext.Furthermore,doestranscendenceofBeingItself
    [4]

    notactasanepistemicandontologicalorigin,toactasatranslatoroffullspeechthatwasfully
    present?
    [5]
    EvenwithTillich'sinsistenceondifferentiatingthetwo,dotheynotplaysimilarroles?The
    utilizationoftheontotheologicalelementsseeminglyimpliedbyBeingItselfisatfirstglanceunavoidable.
    Thiswouldneverallowthesetwoauthorstofaceeachotheronalevelplayingfield.Theproposed
    solutionistotranslateTillichianideasintoamorerelatableusingdeconstructionasabasis.Thiswill
    allownotonlyforbeingitselftobecomemoreaccessible,butalsodoawaywiththedissimulation
    portrayedbyapureontologicallanguageintheprocess.Onemustestablishapremiseofsimilitude
    betweenontologicalappearanceBeingItself,andtheantilogocentricnatureofDerrida'shermeneutic.
    Tillichsideashaveremainedvivaciousagainsttheravagesofideologicalprogression,yethistheories
    mustcomeintothismodernlightDerrideanthemesinordertodemonstrateandfortifyhisperspective.
    Thustheintensityoffaithandpurephenomenologyoftheirproposalsarenotatodds,but
    beautifullyinterrelated,andinfactwillbeshowntobecontingentuponeachother.Thegreatest
    commonalitybetweenthetwoworksisnotacorrelationofonespecificconcepttoanother,butrather
    theseparationoftheirrespectivetheoriesintophenomenologicalandexistentialaspects.The
    nomenclatureisdifferent,forwithintheirrespectivespheresobservationistitledthepoliticalandthe
    theological.respectively.Whattiestheseexternalitiestogetherisarealityconstitutedentirelybytheir
    respectivehermeneutics.Thisselfinvestitureamidsttheformless,inaccessiblerealm,beyondany
    epistemology,willallowfortwopreliminarymovementsofinterpretationtobemade.Thefirstofwhich
    istosummonTillichianontologyintoaphenomenologicalcontextsoastoseparateitandaffirmitamidst
    Klein5
    theexistentialqualitiesoffaith.Secondly,uponestablishingthisnecessityofontologicallanguage,itcan
    bejuxtaposedwithDerridasothermovements,allthewhiledemonstratingtheirdependenceon
    existentialverification.DoingsocannotonlypreserveTillichsontology,butbringforwardthecommon
    grounduponwhichboththeoriesrest.Allthisistorepresentdeconstructionnotjustasalaudable
    supplementto,butanecessaryrevelatoryfactoroftheGodbeyondGod.Suchapremisecan
    additionallybeusedtorefutemoremoderncritiquesofhistheology,andservetofurtherfortifythe
    insideastheoutside[6]astheamalgamofalloftheseprinciples.
    AnappealoflanguagetopreHeideggeriantheologyisanecessaryillusionforTillichitdoes
    notsomuchspeakofadownfallsimilartoDasein,asitdoesilluminatemanparticipatingfullyinthe
    other.Suchanpremisemotivatesanewlanguageofparticipationintheworldonethatdepictsa
    constantrelationtotheother,butneverbasedonqualitiesofpresenceandexistence.Thusthereisvalue
    andmotivationforhisontologicalspeech,evenastheinherentlimitsofthisendeavorarestatedfromthe
    outset.:therelationofmantothegroundofhisbeingmustbeexpressedinsymbolstakenfromthe
    structureofbeing...
    [7]
    .Linguisticfallibilityis,ifanythingarequiredillusiontoachievetheendresultsof
    hisendeavorsAnyreferencetobeing,aremostfundamentallyatranslatablecontextwhichnecessarily
    createswithinsymbolsandsignsofbeing.Thesignificanceoftermsarebothfunctionalonlywithinan
    ontologicalcontext,andthisveryideaofbeingiswhatstrengthensthetermsinorderforthemto
    expressthemselvesaccurately.Thisambiguityisnotaweakness,butinfactthefirstevidenceandentry
    pointofdeconstructionintoTillich'sparadigm.Allofthisisdoneonlywithinthemythologicalrealmof
    thesymbol,allofwhichareacknowledgebyTillichaspurelymetaphoricalinnature
    [8]
    ,andareas
    absolutenonsubstanceastheyarefullypresent.
    Klein6
    AnydisinterestinTillichongroundsofhisontology,
    [9]
    then,canbeshowntobevaluable.Not
    simplybecauseitarticulatesthehumanconditionuponwhichTillichsexistentialquestionsrest,butthat
    istheonlyanswerstosuchpropositions.Hisontologyseemstodepict,asopposedtoaproclamationof
    telos,orobjectivebeing,ratherapurephenomenology.ThissimilitudeisatranslationofTillichianideas
    ratherthansimplyutilizingthem,theyaredeconstructedandthenreapplied.Yet,uponfurther
    examinationofthis,hisideaoffaithreliesuponthisveryidea.Whilethispremisemightseemlikesimple
    garrulousness,theologyhasalwaysplacedthesupernalbeyondwhatisspoken,hecanneverbenamed.
    ThisshowstheimportanceofTillichssimulationofanenvironmentdependentuponbeingand
    intentionality.Inthisartificialartificeofwhereinwhichbeingitselfseemstobethebeginning,itwould
    appearthatTillichhimselfiswillingthebasisthesimilarbasisbetweenlogocentricthoughtandhisown.
    OnlybytransposingGodontoaplaneofontologicalequalizationanddistinction,isacomprehensionof
    thecouragetobeevenapossibility.

    ThefirstquestioncouldbeontheactualnatureofBeingItself,isitdirectlyrelatedtomans
    selfactualization,andifsoinwhatform?Furthermoreifmanisnotsolelyrelatedtoanontological
    positivistGod,canhisparticipatorystatuswithintheGod,beyondGod,actasapanaceaforthe
    existentialquestionsofdeath?BeingItselfisnotinfinitegoodnessorendlessnessingeneral,itisthat
    whichliesbeyondthepolarityoffinitudeandinfinityselftranscendence."Godinthedivinehuman
    encountertranscendsmanunconditionally.Faithbridgesthisinfinitegapbyacceptingthefactthatin
    spiteofitthepowerofbeingispresent,thathewhoisseparatedisaccepted.[10]"BeingItself
    manifestsitselftothefinitebeinginthefinitedriveofthefinitebeyonditself.Thereisnocontentbeyond
    whathewilledto,formanistoointerrelatedyetequallysodistantfromanyencountertoaffirmany
    Klein7
    absolute"presence."Anyquestionofhimbothnegatesandpresumeshim.Finitudeisman'sdestiny,yet
    BeingItselfisdifferent.BeingItselfcannotbeidentifiedwithnegationoffinitudebeingcloakedonlyin
    theholyandlife.Italsoparticipatesinthislackofabsolution,inanambiguitythatgenerateshispower.
    ThefactthatmanknowsnotofGod,andwhathedoesknowaffirmsbothlifeanddeath,ratherthana
    hierarchyofoneovertheother,createsadifferentapproachthantheChristianGod.Thus,itisnot,and
    wasnevermeanttobeanabsolutetelostoconquersuchquestionsbynegatingthem.
    Thelackofabsolutedependenceontheobjectivenatureoftheman'sobjectoffaith,butrather
    man'sdevotiontoassumethatanysuchentityisbothnecessaryandincompleteiswhatgivesultimate
    concerntheproperauthority.Anobjectoffaithalsocanneverassumetobethecompleteand
    necessarypresenceofwherefaithlies.BeingItselfisalwayssyntheticyetgenuine,anddependentupon
    thesymbolsuponwhichitisrepresented."Godistheanswertothequestionimpliedinman'sfinitude
    heisthemeforthatwhichconcernsmanultimately.Thisdoesnotmeanthatfirstthereisabeingcalled
    Godandthenthedemandthatmanshouldultimatelyconcernedabouthim.Itmeansthatwhatever
    concernsamanultimatelybecomesagodforhim,and,conversely,itmeansthatamancanbe
    concernedonlyaboutthatwhichisaGodforhim."
    [11]
    Mancannevermovebeyondarelationwith
    thefundamentalotherbutatthesametimegivescontentinordertoinvestigatetherelation.Thenature
    ofthequestioncanandmustchangeaslifeandsociologycontinuetheircourse.Beingitselfisnotan
    absolutelovethatsummonstomantoregulationsandabsolute,distanttruth.Anysuchconceptoftruth
    isonethat,whileparticipatesandinteractswiththisentity,reliesnotonitsfinalitybutit'sopenness.This
    ishowultimacycanassumesomanyforms,thisisasmucharepresentationofpowerastobeseenas
    "constant"Theonlynonvariablethen,isitsabilitytorelatetoman,andneverexactlywhatsucha
    relationwillcontain.Itisnotarelationlinkedtochronologicalpointsastheirbeginning,butrathera
    Klein8
    synthesisofthetwo.Thefinitudeofmandemarcatesqualitieswhatconcernshimultimately,and
    thereforemanunderstandsitspecifically.ThisexactnessneverreliesonastaticidentityofGod,butthat
    tomansuchultimacywillalwaysappearcomplete.Theselfactualizingpowerofoneisthatofthe
    other,andviceversa
    BeingItselfisnotdependentupontheseculturalsymbols
    [12]
    allthatbeingsaid,yetthe
    simplicityofits"presenceistheonlythingthatisimplied".Anythingspecificitycanandmustbe
    attributedtoman'sinteractionwithsymbolsforthedivine.Alwaysassertedintononexistence,forthere
    isnocontentbeyondthecontext.The"religioussymbolusesthematerialofordinaryexperiencein
    speakofGod,butinsuchawaythattheordinarymeaningofthematerialisusedbothaffirmedand
    denied.Everyreligioussymbolnegatesitsliteralmeaning,butitaffirmsitselfinitsselftranscendent
    [13]

    meaning"ThusBeingitselfaddsanewdimension,onethatisneitherherenorthere,presentnornon
    present,transcendentorimmanent.Thenecessityofthesesymbolscommunicatesboththe
    incompletenessofwhattheyaddress,butalsothefinalityofsuchsymbolstheyexpresstheentiretyof
    whoheistoman,fornothingcanmovebeyondthis.Hisinterpolationintolanguageconstructshis
    ultimacywithallthenecessaryfullness,thusreferringtotheabsoluteOtherspokenofinthesesymbols.
    Somethingelsemovesbeyondthesign,butwhatexactlyisthestateofthisrelationtoit?
    Beingitselfisthegaplyingbetweenthequestionandtheanswer.Itincitesinquiryonitself,then
    flipsaroundtoactastheanswer.Thesequestionsarenotone'sofpresenceornonpresence,whether
    thegroundofbeingisorisnot,anddoesassumeimportanceorunimportance.Itisaspropadeuticasit
    isfinalitisaswithinstructureasitiscompletelybeyondit.Thisotheriscompletelyabsolute,itdoesnot
    exist,hasnopertinencewithinsucharealm,yetthephenomenologicalaffectsarefeltwithman's
    Klein9
    couragetodecide.Itisascompletelydeniableandsyntheticasitistheobservableaffirmationofman's
    creativepower.Itbothallowsmantospeakhislanguage,yetisconstructedbytheveryspeechinto
    existence.Hetranscendsnotfromabove,butintoitisoftheutmostconcernbeforeman,andyetit
    achievesthisonlywhenitisfirstpresumedtobe."ThedevelopmentoftheideaofGodisnota
    dialecticalthreadspunoutoftheimplicationsofultimateconcern,independentofuniversalhistory.On
    theotherhand,neithertherisenorthedevelopmentoftheideaofGodcanbeexplainedintermsof
    socialandculturalfactorsindependentofthegivenstructureofultimateconcern..."Ithasmovedbeyond
    thequestioninordertojustanotheranswertoit.Ithasnoorigin,yetimpliesanoriginwheneverbeing
    itselfisaffirmed.Itiscompletelyconcreteandfinallyabstractsothatman'sdecisioncanbeultimate.
    Equallyso,itisneitherofthose,andissimplytheother,intheguiseofwhateverculturalformconcerns
    manultimately.
    Onecanobservethatexistenceisnotapertinentideatogaugethevalueofultimacyorof
    beingitself.NeithertheexistenceoftelosimpliednortheexistenceofGodingeneralareimpliedin
    questionsoffaith.Theanyabsolutecontent,ordirectionprovidedbyadherencetoBeingItself,isnot
    onethatcancompletelyanswerthequestionofGod.Ratherthatwhichsimplyaskssuchaquestion.
    Thetruthofthereligioussymbolhasnothingtodowiththetruthoftheempiricalassertionsinvolvedinit,
    betheyphysical,psychological,orhistorical.Areligioussymbolpossesssometruthifitadequately
    expressesthecorrelationofrevelationinwhichsomepersonstands.[14]"Soonecanreturnonceagain
    tothepoweroflanguageinhisconstruction.Ifbeingitselfwereactuallyfinal,thesymbolsofhim
    thereforewouldaddressthis,inademonstrationthattheabsolutecontentwouldatfirstappeartolie
    behindwhatissaid.[15]Suchaproposalwouldatfirstseematoddswithanycorrelationwith
    deconstruction.Yetaswhathasbeensaidpreviously,onlyanabsoluteotherisreferenced,thereisno
    Klein10
    contentormeaningtohimbeyondthatwhichisalreadycloakedinsociologicalmeaning.Thesealso
    providetheanswersforhowman'sultimateconcernwillmanifest..Yetinorderforultimacytoexist,
    theindividualmusthavealreadyaskedthequestionabouthim.Thisbothcreatesandprovidesa
    backdropforthepossibilityofultimateconcernmovingbeyondthesymbols.
    Yetit'sexistencebeyondthemisbroughtinbetweenthemwheninquiringuponhim.Itis
    foreverseparateandintegrated."Theultimacyofreligiousconcerndrivestowardsuniversalityinvalue
    andinmeaningtheconcretenessofthereligiousconcerndrivestowardparticularmeaningsandvalues,
    thetensionisinsoluble."
    [16]
    BeingItselfislessthecontentandmoretheconcern.Thereligiousorsocial
    comprehensionsofitwillalwaysascribecharacteristicstoactualizeitselfinspecificcontext.However,
    moveitoutoftheconstructedsociologyofthequestion,andhismeaningislost.Hisuniversalizabilityis
    notbasedonthespecificityofwhatultimateconcernistothismanorthat,butratherthefactthatbeing
    itselfcanhavetraitsitistheoriginoftraitsandthecreativepowerofexpression.
    OnecanfurtheranalyzeBeingItselfnotasGodthebeing,butastheabsenceofcontent."Any
    statementwhichmakestheideaoftruthpossibleisnotvalidifthisunconditionalelementisunderstood
    asthehighestbeingcalledgod.TheexistenceofGodisnotimpliedinsuchabeing."
    [17]
    Thereisan
    ideaoftruthabouttheGodaboveGod,whichiswhyhehaspertinenceandcreatesthepotentialfor
    actualization.Hisphenomenologicalvalueisthusanassumptionofwhatitmeanstointeractwith
    BeingItselfandrelatetotheother.Itisnothingbeyondhisrelevancetotheparticularasanother
    particular.Itistheabsolutenonexistentother,thebeginningofcontext,butnotcontainingitinthisway
    orthatway.Anyarchaicideaofabsolutismwilldothis,sotheonlyappropriatecanvasuponwhichto
    painttruelimitlessnessiswithbothfinalityandambiguity.
    Klein11
    Thereisalwaysconcretenessappliedtoit,becauseinitsconcretenesshetranscendsany
    oppositionallanguagewithinitsrelationtoman.Thatisthefundamentalnatureofitstranscendent
    arbitrariness:theabsoluteelementofman'sultimateconcerndemandabsoluteintensity,infinitypassion
    inreligiousrelation
    [18]
    Whatwecanobservefromthis,is,evenwithoutcontent,hehascontent.Heis
    anobjectofobsessionbywhichmanconstituteshimselfandtheobject.Heneverexistsbeyond
    symbols,yetdoesinanequalmanner.Mandoesnotinteractwithhimtoacquirehisspecifictelos
    rather,itistheabilityformantocreateatelos,oranideaofselfactualizationwhichmanconcerns
    himselfwithcompletely.Thisishisfaith,thefirstconstituentofaphenomenologicalapproachto
    BeingItselfandtheindividual.Heaffirmsthiswithabsolutefaith."Itistheacceptingoftheacceptance
    withoutsomebodyorsomethingthataccepts"
    [19]
    ThisistheabilitytochooseGodbyparticipatingin
    him,andinthissameactionalsonegatesanactiveresponsetoultimateconcern.Itisthe
    acknowledgementthatheisbeyondexistenceandyetinit,thatheisgoneyetcompletelyhere.This
    mustalwaysbeanelement,forthisisthestrengthrequiredtooverwhelmanxiety.
    [20]
    Itishisabsolute
    ambiguity,andthereforecompletephenomenologicalpresence,thatmakesitthemostapplicable
    answertodivinequestions
    IfmanisnotanactualizationofBeingItself,orcompletedviathecontentofanotherbeing,this
    relationshipisbeyondessenceorfundamentalassertions.Ifhispresencehasalreadyassumedthatman
    wonderswhoheis,hecannotbesaidtoexistwithoutsuchaninterest.Theholyisnotsimplyalayer
    betweenpurityandthesocial,itisonlyhowhemanifestsandcanneverdoanymorethanthis.This
    lackingisnothisdefeatbutwhatmakesactualizationandmeaningsorelevant.Itisbecausenothingisan
    Klein12
    intrinsicrepresentationof,ofthisequallyinconcreteentitythatmakesfaithsosignificant."Everysecular
    isimplicitlyrelatedtotheholy.Itcanbecomethebeareroftheholy.Thedivinecanbecomemanifestin
    it.Nothingisessentiallyandinescapablysecular."[21]Theirusageofbeingisagroundsimilitude,but
    clearlytheyarenotusedinadirectlylinearmannerinthesamewaythatontotheologydid.Whatthen
    canbededucedabouthisontologicalpresuppositions?
    Onphysicalontology,manynotescanbemade.Itisnotedthelocationandusageofontology,
    inrelationtootherspheresofactualization.Ontologicalselfaffirmationprecedesalldifferencesof
    metaphysical,ethical,orreligiousdefinitionoftheself.Ontologicalselfaffirmationisneithernaturalnor
    spiritual,neithergoodnorevil,neitherimminentnortranscendent.Thesedifferencesarepossibleonly
    becauseoftheunderlyingontologicalselfaffirmationoftheselfasself.
    [22]
    Ontologyisshownto
    providelaw,structure,andbasistotheprocessofcomprehensionitself.Followingthis,itwouldappear
    asthoughitactsasanysystemicpositiveontologywould,inordertodirectmantowhomheoughtto
    be.
    Itisthefunctionofanontologicalconcepttousesomerealmofexperiencetopointto
    characteristicsofbeingitselfwhichlieabovethesplitbetweensubjectivityandobjectivityandwhich
    thereforecannotbeexpressedliterallyintermstakenfromthesubjectiveortheobjectiveside.Ontology
    speaksanalogously.Beingasbeingtranscendsobjectivityaswellassubjectivity.Butinorderto
    approachitcognitivelyonemustuseboth
    [23]
    .Ontologyisbothaportionofthestructureandthe
    completionofit.Astheparticular,itismanifestedinman'sinquiryonGod.Itreferencessomethingthat
    isnotevenreal,yettomantheyarehisstandardandhisquestion.Astheuniversal,theyarethebasis
    fortheanswerthatbeingitselfis,andfallsintotheinexpressiblewerethisdualitynotinplace.The
    Klein13
    greatestactualizationispurepotential,ambiguityofexpression,anabsenceofitthatmakesanything
    beyonditselfpossible.AsBeingItself,aspresentedtotheself,mustbeseeninbothlightsinorderfor
    itspowertobefullyutilizedandcreatedatall.
    Thereisnoobjectivecontenttoontologyitself,andneitherdoesitaffirmmetaphysicalconcepts
    ipsofacto.Tillichssysteminherentlywill,buttheideaitselfispertinentwithoutcontent.Thisisimportant
    andwillbereturnedtolater.Secondly,itsanalogousnatureisonlyvalidbecauseitisnotonlyapositive
    expressionofbeing.Itmakesnoattemptstodescribemanpositivelyinrelationtoadivineentity,but
    ratheriscompletedwithbothnonbeingsintobeing.Inthisway,wecansaythatbeingisnotbeingper
    say,atleastnotinthearchaicpreHeideggerianmannerItisinsteadathephenomenologicalaffirmation
    offornegationandaffirmation.Beingisnotanultimateexpressionofman,asithasisnevercompleted.
    Ratheritsabsoluteformisonlyincompletenegationcompleteindirectednesstowardsbothsidesthe
    absolutismofnegationasdeath,andcompletelifewithinthepowerofdecision,completeastheyever
    couldbe,forontologyisascompleteasitwillbewithinthesesocialboundaries.Thelackofits
    contrapositiveisafurtherrevelation,thatbeingwasnotmeantandcannotaffirmacompletelypositive,
    butonlythatwhichappearswithinphenomenology.
    Ontologyalsoincorporatesintoitstructuresthatarenot.Everythingthatparticipatesinthe
    powerofbeingismixedwithnonbeing.Itisbeingintheprocessofcomingandgoingtowardnon
    being.
    [24]
    Dasein(Heidegger)hereisanimportantconcept,foritisnotanyconstant,butratheritis
    simplybeingwithintheworldthatisbecoming.Thereisnoobjectivecontentbeyondbeingimpliedin
    everymomentyetisalwaysbecoming.Thisisnotasurreptitioushandofftoontology,butratheran
    incorporationofboththepositiveandnegativeasaqualityofbeing.Itdoesnotconstituteanyobjective
    content,foritincludesthelackofcontentasnonbeing.Anyparticipation,inBeingItselfismore
    Klein14
    valuablewithoutobjectivitythanwithit.
    Thusheincludesnothingness,aswellsubstancewithinontology.Ontologyisnotsimplya
    positivereflection,butsimplyonethatreflectsthetemporalityofthepresent.Yetitassertsnothingother
    thanthepresent,fortogobeyondhisfinitudeForheisnothingotherthanwhatheis,finitebeingisa
    questionmark.Itasksthequestionoftheeternalnowinwhichthetemporalandthespatioare
    simultaneouslyacceptedandovercome.
    [25]
    Thusevenontologyisnotapositivequality,notsimply
    onethatisassertedbeforemetaphysics,butalsothatwhichisneverasserted,possibilitythatisnot
    spoken,creationsthatarenot,anddeath,thelifethatisnot.Ontologyincludesobjectsandnotobjects,
    itisthesubjectandobject,andyetbyacknowledgingtheambiguousnessofBeingItselfallowsmanto
    movebeyonditselfwhilestillremainingwithinit.Itistheprerequisiteforanysuchmovements.
    Theinclusionofcompletenonbeing,iswhatmakesBeingItselfnecessary.Manmustovercome
    thisimpossibilitythisdreadwithsometypeofobject.Anyarticulationofapositiveobjectthatis
    comprehensible,isfurthermoreonlycomprehensibleinrelationtononbeing.Theyexpressbeing,butat
    thesametimetheyexpressnonbeingtowhicheverythingthatis,issubject.Theultimatecategorization
    isthennotthelifeoffinitudeorthelifeofinfinitudeasimpliedinontotheology,butrathertheabsolution
    ofabsence.Itsubjectsalltoitself,justasitleadsalltoaskthequestionofGod.EvenwithBeingItself
    impliedinexistence,nothingconductshischaracterabsolutelyinordertocounternonbeingabsolutely.
    Itisthisqualitywhichmakeshimcapableofincludingwithinhimselfallphenomenologicalassertionsof
    ontology,andthereforeincludethecompletehumancondition.
    Anyassertionofnonbeing,ofabsoluteotherness,eitherintheformofBeingItselfordeath(or
    aswillbeseen,thetrace)whethertheyactuallyexist,orrequirepresenceornot,becomeanepistemic
    assumptionalltheirown.ThisisTillich'sabsolutefaith[26],onethattranscendsthegapsbetween
    Klein15
    beingandnonbeingandismansdependenceonhisabilitytobecome.Notthatheisrequiredto
    become,notthatheshouldbecome,orthatanystateofhisbecominghasarequireddemeanor,but
    simplythatitcanoccur.Thisisimpliedineverydecision,yetisalsoonlyrelevantwiththetemporalityof
    decision.Faithisthepowerofbeing,forinthismancanstatenotonlywhatheisnotbutcreateanew
    selfconstantlyanddenyotheropportunitiesfromcomingintoexistence.Howeverthisisonlydoneby
    acquiescingtoabsoluteambiguity,orthatofambiguityatalli.e.thepowerofchoice.
    Freedom,anddestinyaretwotraitsthatarenecessarypositivepartsofman'screativepower.It
    takesituponhimself,thischoiceofBeingItself(and,aswillalsoberevealed,deconstructionwill
    removeanyunnecessaryobstaclestoaccessthis),toacknowledgehisfinitude."Freedomisnotathe
    freedomofafunctionthewillbutofman,thatis,ofthatbeingwhoisnotathingbutacompleteselfand
    rationalperson
    [27]
    "Itisadeclarationuponthenatureofman,thatmoveshimbeyondthesubjectand
    theobjectintocreativityintowillthatcanaccessandcomprehend.Hisselfspeechimplieshisfreedom,
    forheisawarecanalterthisateverymoment,toassignultimacytoaddressconcern.
    Thisisanabsolutefreedomthatmovesbeyondeverything,butamalleabledestinythat
    transcendsinordertoremainpurelywithinthemoment.itisnotnecessitywhichcontrolshim.Any
    objectivecontentinontologyorBeingItself,negatesthecreativepotential,thenothingnessthat
    BeingItselfdestroysandincludes.Thereisnomandatebeyondwhatmancommands,beyondhis
    expression,yeteventhisislimited.Bothbythenegationofwhatisn'tchosenbutalsobyman'sstatusas
    finite.Thusthereisalwaysdirection,controllednegatively.Destinypointstothissituationinwhichman
    findshimself,facingtheworldtowhich,atthesametimehebelongs.
    [28]
    "Hebelongspurelytowhatis
    beforehim,forthisistheplatformbywhichhecanactualize.Mancancreatethisdirection.Notthatthe
    Klein16
    destinyisobjective,astheworldandanyrepresentationsofitwillalsobe.Itisinitslackofdefinition,
    asparticipationinidenticalnonsubstanceofBeingItself,thatmakesdestinythemostpowerful
    expressionorcreation.Finaldirection,wouldbeanimpossibleinterruptionofDestinyassuch.Itis
    man'sconfirmationofhisultimateconcern,thatcreatesthisdestiny.Thustheremainwithinexperience,
    inthesamerealmthathisphenomenologyismadecomplete.
    Thecategoriesofperceptionmentionpreviouslycontinue,andformulatemoreground
    workofbeing.Thelogicalforms...areontological,andthereforearepresentineverything.Themindis
    notabletoexperiencerealityexceptthroughthecategoricalforms.
    [29]
    Thisisasignificantepistemic
    qualityhereanirreduciblerelationbetweencategoriesandontology.beingisnotauniversalassuch,
    yetalsocreatestheperceptionofcategoriesinthefirstplace.Theyrevealnotanabsolutebeing,and
    furthermorenotonewhocreatesabsolutesasandforindividuals.Rathertherequirementsofbeingare
    similartootherexistentialqualitative.Firstly,Itmusthavealackofcontent.Universalsaremeansof
    communicationwithoutanypowerofbeing.beingassuch,therefore,doesnotdesignateanything
    real.
    [30]
    Itnaturallyindicatessomethingwithinreality,whateveraspectthatisofbeingandnonbeing.
    Yetitisnotspecificity,eitherinactualizationasanabsoluteendorofBeingItselfastheabsolute
    answertomanssearch.Thereforehemustprovidethemtohimself,astheparticularassertinghisbeing
    inlackofthelightofauniversaldivine.Thustheobjectivecontentofwhatiscannotbeverifiedusnot
    containeditwhatitmeansforsomethingtobeontological.Itdoesnotdictateassuch,inthesameway
    thattheGodofontotheologydid.Thusthesuperficialcharacteristics,inaveryHumeansense,arethe
    completenessofanobjectsontology.
    Anexpansionontheselawsperhapsisnecessary,forobjectivitymightseemtopresent
    Klein17
    tothefinalityofpositivebeing,anotherobstaclethatmustbenegated.Naturallaws,arebasedonthe
    rationalstructureofmanandsociety,thereforetheyareunconditionallyvalidUponafirstglance,it
    mightseemasthoughthisdeflatesanyrevitalizationevokedbydeconstruction.Thesetermsaresimplya
    positiveaffirmationofman,andfurthermorebythisarevelationofBeingItself.Theyrelatemantohis
    God,anontologicalentity.Acloserlookatallofthisismerited.
    Thiswillbeginwithanexaminationofmanandsocietysnatureinordertodeterminetheusage
    ofthetermsuniversalandunconditional.Theselawsareunconditionallyvalidinthesensethatthey
    containeverythingwithinreality,asmentionedpreviously.Theyarethefoundationforsenseitself,and
    sucharerelevanttohumanityinitsentirety.Yetthisuniversalityitisnotpositive,butsimplyan
    expressionofwhatis.Thisisobservedthemomentthatnonbeingisapositivecharacterbeing.their[
    ontological]polarcharacteropensthemuptothethreatofnonbeing.acompletebalancebetweenthem
    presupposesabalancedwhole.yetsuchawholeisnotgiven.So,inspiteofontologicaldeclarations
    madehere,theyarestatedasincomplete.However,tolookbackwardsBeingitselfisascompleteasit
    mustbe,asarethelawssuchfinalityisassumedintheverytermlaw.Sowhatderivesfrombeingitself,
    manasanentity,andallofhispositivisticgestures,areallbothincompleteandformless,yetfulfilling
    theirrolesastheyought.Theinteractionwiththefundamentalothergeneratesontology,yetisnever
    willingtodefinewhatontologyshouldbe.Itsubsumesallbinaryopposition(orpolarityinTillich'scase)
    intoitself,andthisirresolutionisthefinalanswer,andwhatmanaffirmsinhisdiscussionsoftheGod
    beyondGod.
    Thisunconditionalityisshownlaterontonotextendbeyondthespecificsocialcontexttowhich
    itisapplicable.Asobjective,itwouldthusinteractbecomeprogress,capableofprogressionupwards.
    Thisistypicallyacharacteristicofdivineentities.Yet,thatisnotthefinaldefinitionofprogress.
    Klein18
    meaningofprogressisauniversal,metaphysicallawofprogressiveevolution,inwhichaccumulation
    produceshigherformsandhighervalues.Theexistenceofsuchalawcannotbeproven.equally
    potent,theselawsnotprovenaslawsinafinalsense.Theythemselvesaresubjecttochange.Every
    changerevealstherelativenonbeingofwhatchanges.thechangingrealitylackssubstantial,thepower
    ofbeing,theresistanceagainstnonbeing.
    [31]
    .thusbeingisshown,inanycontext,tonotonlybe
    finite,andnotanaffirmationofwhatmustbe.Yetwhatmustbeisequallysoiswhatoughttobe.For
    theyaretwopartsofthesamecoin.Onenecessitatesandindicatestheother.Itrequiresonesideto
    illuminatetheother. Thisincludesbothbeingandnonbeing.
    ."Theplaceofthisencounteristhecommunity.Man'sparticipationinnatureisdirect,insofar
    asheisadefinitepartofnaturethroughhisbodilyexistence.Hisparticipationinnatureisindirectand
    mediatedthroughthecommunityinsofarashetranscendsnaturebyknowingandshapingit.Without
    languagetherearenouniversalswithoutuniversalsnotranscendingofnatureandnorelationtoitas
    nature."
    [32]
    Inallcasesregardless,thereisadependenceuponaninteractionwithanotherinorderto
    orchestrateaphenomenologicalresponse.Thisuniversalityisman'srelationtotheother,inwhatever
    guiseitmaytake.ITisthespreadingofishumanitythroughout,theallowstheconveyanceandpassing
    onofreligioussignificance.Itis,perhapsonecouldsay,theabsolutelysyntheticsocialsphere,thatofa
    universallanguage,oftermsandofhumaninteraction,thatmakespossibleultimateconcern.Inthis
    particularinstance,thetranscendencedeniesthelinearityofculturalprogressinordertoactualizeas
    enabledbyBeingItself.Itisthispowerfrombeyondhimthatallowsforhisselfexpressionwithinthe
    trace,inanywaythatfaithwouldallow.
    .Thesocialelement,ortheexternalformulationoflanguage,hasbeenrevealedtobeof
    Klein19
    ultimateconcerntobothauthors.Faithandpassionarenothingwithouttheprovisionofsymbolsin
    whichtoexpressthemselves.Theyrequireit,perhapsonecouldsay,justastheyarenotdependenton
    them,butnonethelessleavetherealmofcoherencywithoutamethodofarticulation.Asenseofchoice,
    oftheinfinitepowerofpossibilityandtheimpossiblenegatingwhatcannotbesaid,requiresan
    availabilityofthesign."Thereisnofrontbetweenresponsibilityandirresponsibilitybutonlybetween
    differentappropriationsofthesamesacrifice,differentordersofresponsilbitydifferentotherorders[33]"
    Anycontext,anyscenario,anyarena,humanityinanyguiseandformalldemandthesamequestion
    affirmationoftheother.Theyalwayspresentthisquestiontohim,anditfallsupontheindividualtostride
    underitsweight,todecideBeyondthepresentmoment,thereisnopowerindecisionorachanceofthe
    infinitegraspingman,thereforethepastisalwaysunderstoodasthepresentandinrelationtoit.
    Whetheritisacompletelydisrelation(contrastingsociologies,foreignconcepts)orinterrelatedness(
    Americanindividualismasacaricatureofselfactualizationagainstimposedreligiousoppression),the
    pastisalwaysunderstoodinlightofthepresent.Onecouldneverfindaconceptforeignoranother
    familiarbeyondanimposedsystemtoprovidecoherencetotheseideas.Thisgivesthesign,the
    potentialtocontinue,beyondthemoment,andinfactiswhatpullsitintothepresentateverymoment.
    Thefreedominallbeingsmakesanabsolutedeterminationimpossibilitythusmanisnevermeant
    toabsolutelybecome,yetbecomingisalwaysapartofit."Hisfreedomunitedwithhiscreateddestiny
    asheaffirmsBeingItself,andthisparticipatorysynthesisiswhatmakesthispossible.Theymustbe
    spontaneous,bothbeyondthestructureyetonlycontinuingwithinit.Ontologywasnevermeanttohave
    objectivecontentbeyonddescriptionsofexistence.Thelawofnaturedoesnotremovethereactionsof
    selfcenteredgestalten,butitdeterminesthelimitstheycannottrespass.
    [34]
    .Beingisthennot
    complete,yetalsoalwaysapartoftheabsentandpresentsolutionascompleteandfinal.Mans
    Klein20
    willingnesstoassertultimacy,ratherthanthespecificityofhimself,istheimportantnotemadehere.The
    finalityofcontentpresumesthefinalityofbeing,apositivistontologyofdayslonggone.Thereforeitis
    moreunderstoodaspossibility,onethatissociologicallyandindividuallylimited,butpossibility
    nonetheless.
    Astheanalysisoftheseconceptshascontinued,ithasrevealednotaseparateofideaof
    ontologyandGod.Itisindicativeoftheabsoluteseparationwhichiscompletelystillimmanent,asone
    conceptinteractsandformulatestheother.Thisconceptofinteractionaryformulation,isequallysoone
    whichrequiresfinitude."ThisisthereasonwhytheideaofGodhasahistory,andwhythehistoryisthe
    basicelementinthehistoryofreligion,simultaneouslydeterminingandbeingdeterminedbyit."[35]In
    thesameinstance,byclaimingthatBeingItselfisdemarcatedbythesymbol,itputshimentirelywithin
    andbeyondphenomenology.Notasabeing,notasanentity,butsimplyastheabsoluteotherimpliedin
    decisionandactualization.Hereisnomoreought,nomoreconstraints,butsimplythepowerof
    becoming.Ontologyisacompleteacceptanceofthislackofcontent,ofanotherthatmustthenexclude
    contentbyinordertocreateit.Thesubjectivityofontologyhighlightsnotonlythatindicatestheworld,
    butmostimportantlyonetheworldindicates.Itisbothbeyondtheworldasabasisforcomprehension,
    butalsoonlypresentwithintheworld.Itequallysoincludesnonbeing,andtheideaofpositivityof
    beingisdiscardedaswell.
    Itcanbenoted,aftergraspingthesetenants,thatTillichisnotreferencingatheologyinthe
    classicalsense,butratherapurephenomenologyconstructedwiththetermsandrolesoffaithand
    ontology.Ultimacyistoosubjectiveandparticular,andyetequallytoouniversalandomnipresentto
    movebeyondthisrelationship.Thisiswhyhisparticularityissoimportant.Man'sformlessBeingItself
    canmovebeyondparticularityaswelltocreateit.Hisabilitytopresentbothsidesandthereforeno
    Klein21
    completesideatall,movesBeingItselfbeyondnegativetheology,beyondandinbetweenlifeand
    death,andthereforedeconstructedintofullnessonlyintherealitybeforetheindividualTheontological
    language,usedtodescribebothmanandBeingItself,areinbothcasesequallyorlessandarealways
    indicativeofnegationaswellasaffirmation.Thislayerofequalitythataccompaniesthem,inthiscase
    absolutesubjectivityastranscendence,istheunitingfactorbetweenbeingandBeingItself.Finite
    possibilityisimpliedinboth,butequallysotheyarebegunasmuchnegationasbypresence.Theseare
    characteristicsalsoattributabletodeconstruction,andmustbedonehereforthesephenomenological
    assertionsmadealsobyTillich.
    Forbothauthors,theirmethodoftranslationarenotadepictionofanabsoluteexternalcontext,
    butinfactconstitutesasubjective,completereality.Thephenomenologicalbearsdifferenttitlesfor
    each,asDerridaspeaksofamotivatedorpoliticalsignifier,andTillichasenthralledwithanontology
    thatspokeofdynamicsandfaith.Thecompletenessofthehermeneuticistheirinhale,andit'sincomplete
    assessmentistheirexhale.Itrelinquishesoppositioninfavorofthepresent.Therearenonounsthatare
    notproper,noverbalmodesbuttheinfinitive,notensebutthepresent.
    [36]
    Itisatherequirementthat
    nothingescapefromphenomenologyorthenow,yetthatanythingthatisinexpressiblewithininbe
    comprehendedinrelationtoit.Thisisthephenomenologicalsideofthesepropositions,theonethat
    interactswithandcreatesreality.Thisisexpressability,tobecontainedwithinreality.Thegapbetween
    thatandtheinexpressibleisbridgedbyparticipationinthepurerealityofthemoment.Thereisalwaysa
    senseofrelation,andinthisformlessnessoftheinstantoftherealwhentruthisspokenbymanto
    himself.InthisheproclaimstheKierkegaardiandevotiontotheother,thattheconstituentofrealityis
    final,andthrowsoutallsenseofempiricismandorigin.Thisgivesthenecessaryselfconstitutionoffaith
    tohimselffromtheother."Onehastogiveittooneselfbytakingitupononeself,foritcanonlybemine
    Klein22
    alone.irreplaceablely[37]."Man'sexistentialproclamationsisthefreedomtocreatetheworldoflifeand
    death.
    ForDerrida,acruxofhisepistemologicalsubjectsandobjectsisarelianceonthe
    syntheticand"arbitrary[38]"sign.Thesedistinctionswillremainimpossibletomakesenseofif
    terminologyisnotfirstintroduced.PlayingonceagainoffSaussurianideas,heretainstherhetoricyet
    deconstructstheoriginalmeaning."Iproposetoretainthewordsign[signe]todesignatethewholeand
    toreplaceconceptandsoundimagerespectivelybysignified[signifie]andsignifier[signifiant]"
    [39]
    .
    Ashebreaksdownhisterminology,thesoundimagehascometorepresentthesignified.Howeveritis
    notsimplyashiftingoftermsonwhichtobuilddeconstruction,somethingliesdeeper.Thesoundimage
    iswhatisheardnotthesoundheardbutthebeingheardofthesound
    [40]
    Basedoffoftheseseparate
    terms,anelaborationondeconstructioncanbegin.
    "Therehasneverbeenanythingbutsupplementssubstitutivesignifications,whichcouldonly
    comeforthinachainofdifferentialreferences,therealsupervening,andbeingonlyaddedwhiletaking
    onmeaningsfromthetrace
    [41]
    .Ifthereneverwasanorigin,anythingthatarisesafterit,cannotescape
    thissyntheticnature.Itisnevermorerealthanthatwhichcausedittocomeabout,yetlanguageisstill
    usefulastheonlytoolwhendescribingreality.Inlightofthisnonorigin,thereisnothingbeyondthe
    syntheticsign.Itisunrelatedfromthestateofnatureduetothesyntheticsign,yetpossessthefullnessof
    thenewsimplyinspeech.Hegelsformulamustbetakenliterally:historyisnothingbutthehistoryof
    philosophy,absoluteknowledgeisfulfilled.Whatexceedsthisclosureisnothing:neitherthepresenceof
    being,normeaning,neitherhistorynorphilosophy
    [42]

    Klein23
    Theimportanceofphilosophyinthiscase,isnottoproclaimAristotelianEros,butinsteadthe
    articulatednatureofphilosophy.Philosophyisimportantherefortworeason.First,itisspoken.Inthe
    sensethatitisspokeniteffacesconstantlybetweenthesubjectandobject,orphenomenologicaland
    existentialrelation..Philosophyisobjectineverymomentthatisanalyzedandspokenabouttothe
    individual.Anabsoluteseparationisagainimpossible,butanyabstractingfromthepersonalelementof
    philosophy,andinsteadonasystemthatiscreatedbythatphilosophy.Second,itacknowledgesthe
    systemofsignsbyusageofspeech,whichisonlypossiblefrombeyondtheindividual.Yetitrequires
    theindividualtomovebeyondhimself,toholdfirmofthesigns,andthisitissubject."inspeaking,one
    variesthemeaningsbyvaryingonestoneofvoice,determiningthemasonepleases.Beingless
    constrainedtoclarity,onecanbemoreforceful.Anditisnotpossibleforalanguagethatiswrittento
    retainitsvitalityaslongasonethatisonlyspoken[43]Itsubmitsitselftothevoracityvolitionofhewho
    utilizesit,thesign,butalsomusthavethemtohavevolitionatall.
    Thesystembywhichcompleterealityiscomprehended,whatgivesitthepropernames
    toexpressitselfisthepoliticalsystem.Thepoliticalbodyisnotsimplyacongregationofman,a
    gatheringofthosewhopreservethe"ofman"overthe"congregation".Itisthephysicalactualizationof
    systemicrepetition,statingthatwhatisnowcancontinuethereisnodegradationinwhatexistsnow.It
    perpetuatesthecompletemomentbydemarcatingitasthepresentalone.Inthelackofametaphysical
    presupposition,theabsoluteothercreatestheneedforcontiguity.Birthisstillcomprehendedasbirthin
    everyinstance,thenewnessdoesnotnegatethedeathneededtocreatenewlife.Thetraderinventsa
    systemofgraphicsignswhichinitsprincipleisnolongerattachedtoaparticularlanguage...Itgains
    universalityitfavorstradeandmakescommunicationwithotherpeoplewhospeakotherlanguages
    easier.Butitisperfectlyenslavedtolanguageingeneralthemomentitliberatesitselffromallparticular
    Klein24
    languages
    [44]
    Itssyntheticnaturedoesnotattributetoitanystabilityonceculturesasindividual
    expressionsarepulledoutofreach.Itiscreatesbridgesbetweenculture,andthenmakesindistinctthe
    bridgesthatwerejustbuiltwiththeillusionofnaturaluniversalizability.Thealphabeticsignholdsthe
    powerofexpressioncontainedintheideaofculture.Itunitestheotherandtheindividual,infactgoes
    asfartodeclarethat"Everyother(one)isevery(bit)other.[45]"Thisabsolutearbitrarinessisinevitable,
    evenwithinanindividualculture.Whatare,onalargerscalecrossculturalgaps,impliestranscendence
    andparticipationonanindividuallevelviainteractingwiththeselfandtheother.Hecannotmove
    beyondthesepretensesthought,forotherlanguagespokenbywhatsurroundshim.Whenhefinds
    himselfunabletospeak,heencounterstheselfnegationoftheinexpressible.Thisdialectictakesplace
    withintheindividualbothontheinsideandtheoutsideyetitisnegatedthemomentonespeaks.Onan
    existentiallevel,itis"thesacrificeofotherstoavoidsacrificingoneself.Notonlyisittruethatsociety
    participatesinthisincalculablesacrifice,itactuallyorganizesit[46]"Theotherhasbecomethe
    inexpressible,thepriorityofonecultureoveranother,andthegapsthispresentstohumanity.Man
    overcomesthiswithsacrificeinatwofoldsense:heiswillingtofocusonthewillofthecongregationin
    ordertoremainexpressible,andherelinquishesallrealitiesotherthanhischoice,hedisregardsthe
    otherofwhatisnotchoseninfavorofhimself.
    Thiscoldrationalityofduplicationofothersbymanaretheexpressedexternalsign,andare
    basisbywhichthesigniscomprehendedandutilizedbythepresentman.writingnaturalizesculture.It
    isthepreculturalforcewhichisatworkasarticulationwithinculture,workingtoeffaceadifference
    whichithasopened.Politicalrationalitytherationalityoffact...favorswritinganddispersionatthesame
    time
    [47]
    .Politicsaretheestablishmentofreason,thesystembywhichtheindividualisnotonlyalways
    Klein25
    relatingto,butmakesonecapableofunderstandinghisrelation.Theydonotasserttheobjectivevalue
    ofreasonassuch,butinsteadthereasonabilityofreason,ortheirpowertoperpetuateit.Thepolitical
    speakswithsuchfinality,presentingthemselveswithinthepowerofcontinuity,thattheyarethebasisfor
    theestablishmentofstandardsofreason.Itispossibletoformalizetheselaws,andindeedtheyare
    formalized.WhatIhavejustnoticedwithinthepoliticalorderisapplicable,alsothegraphicorder
    [48]
    .
    writingisthustheperpetuationofthesignonthegroundsofreason,whichisanotherbinaryopposition
    hetaciturnlydeconstructshere.Dispersion[49]hereisthedeclarationofauthority,thatthevoiceofthe
    volitionhereisabsolute,andpresumesenoughauthoritytospeakforhewhoisnotspeaking.The
    commonnoun,hasapplicabletoallascommon,hencetheusageofthewordcommon,isactive
    dispersion.
    Surprisingly,thisisanotherinstanceoftheinternallyverifyingpowerwithinhumanity.This
    perpetuatingsocietalpowerisvolitionunited,tomakepermanentthealphabet,boundtonoparticular
    languagethanofothersystems
    [50]
    .Thissamedeconstructionthatoccursinthemomentmanappliesit
    beyondhimselfisalsowhatmakesituseable.Ifitreliesnotontheabodythatrequiresdirectand
    specificcontentinboththeindividualandhisenvironment,butratherontheabsoluteambiguityofthese,
    iswhatmakesthemovementofdeconstructionsosignificant.Hemovesbeyondboththeinternaland
    externaldistinctionsmadebyculture,andchangesthejuxtapositioninsteadfrombetweenculturestothe
    syntheticandtheactual.Alphabeticwritingisthemutestpossible,foritdoesnotspeakanylanguage
    immediately.But,alientothevoice,itismorefaithfultoitandrepresentsitbetter.[51]"Eveninits
    falsehood,itisthecompletedforandisthesignified.Thealphabeticsigncanandmustbeusedany
    standardraisedagainsthasalreadyaffirmeditsfinality.Thisistheunavoidabledeclaration,andwhat
    Klein26
    completesthesign.
    Politicalbodynolongerreferstoadistinctcultureorpointofreference,butrathertothe
    expressionofmanincivilmovements.Oneisnotgreaterthantheother,forthesearearbitraryand
    effacedinlightofthenewlygrantedextirpatingpowerofthesignified.Theuniversalalphabeticsign
    conductsphenomenologyasawhole,notwithinisolatedethnocentricspheresofprioritizedideologies.
    Rather,theyappealtotheindividualasanexistentialbeing,onewhodiscovershimselfthrough
    interaction,yetrequiresthefullnessofhimselftoaffirmwhathesees.Hispureselfexpression,evenas
    articulatedwithinsigns,becomesthetotality:itishisphilosophy.Philosophyis,withinwriting,nothing
    butthismovementofwritingaseffacementofthesignifierandthedesireofpresencerestored,ofbeing,
    signifiedinitsbrillianceanditsglory.Itthusaproclamationandanegation,oftheinabilitytohaveone
    withouttheotherindecision.Mansactualizationprocessisentirelyconsumedwithhisexistence,the
    hereandnow,thecompleteanddemarcatedmoment.Inspiteofitsabilitytobespokenonlyinsigns,its
    valueisthepinnacleofvaluetherecannolongerbeanyarticulationbeyondit.
    Thesearenotquestionsofbeginningorends,ofwhatisorisnot,butofwhatiscapableof
    beingspokenwithinthephenomenologicaltotalityofwhatis.Passionisnottheprimalorigin,butisthe
    absoluteorigintotheindividualthebeginningofhistraceasselfspeechcannotbeanythingotherthan
    hispassion.ThiscanonlybeunderstoodbyturningDerridasrefutationsofRousseauagainst
    themselves,foruponchangingtheorderoftheprocessRousseaubegan,hestandsmuchcloserto
    DerridathanitappearsOfGrammatologyacknowledges.Rightatthefirstthesoundtouchesus,
    interestus,impassionsusallthemorebecauseitpenetratesus.Itistheelementofinterioritybecauseits
    essence,itsownenergy,impliesthatreceptionisobligatory.
    [52]
    Thiscannotbeunderstoodasthe
    momentoforigin,yetiswhatoccursineverysecondthetraceisexpressed.Thebeingheardofthe
    Klein27
    signified,doesnotimplyanessentialsignified,yetthesignifiedisstillinvasive,andevokingthefullnessof
    itselfjustaspassionclaimstodowithoutexternalmotivation.Thereceptionisobligatory,andthe
    contentofspeechbeingforevertranslatedonlyverifiesthis.Itslackofcontentrevealsthepassion
    behindspeaking,andtheaffirmationofthisappearingasinterpretationisanexpressionofpassion.This
    isthepassionofnegation,foritisonlyseeninthemomentswhereitsusagerendersitcompletely
    invisible.
    Inlightofthis,thesignisnotthedeathofauthenticity,butthecreationofit.Itisenabled
    themomentmancanrepresenthimself,ratherthanrepresentinganontologicaldivinepresence.One
    cannolongerseethediseaseinsubstitutionwhenoneseesthatthesubstituteissubstitutedfora
    substitute
    [53]
    .Thedivineincipienceoflanguageisadequateasalreadymentioned,yetthislack
    assumesthebeginningofthebeginningonwardintoanoriginasnonorigin.Anaturalbeginningto
    speechwouldmakeuniversalityimpossible..Itwouldalwaysrelyonthepast,ondeathascontrasted
    withinthephenomenologicallife.Thesystematicmustremainarbitrary,andmustbeproclaimedas
    impossibleinordertoarticulatethephilosophyunderlyingit.
    Thesignifierhasbecomethesignified,mansabilitytomakethemdistinctgivesthe
    fullnessoflanguagebacktoitself.betweenthesetwopoles[phoneticwritingandthesound],
    universalityislost.[theactualisdiscoveredbetweentwoconcepts]Ideasofpurepresenceasthefirst
    case,presenceoftherepresentedthinginitsperfectimitation,andinthesecond,theselfpresenceof
    speechitself.
    [54]
    Thisiswhatmakesdeconstructiononthistranscendent,universalencounter.It
    makesindistincttheseparationbetweentheisolatednatureofwritingandtheintrinsicallyformlessself
    expressionofpresence.Yettheirfullnessisnowpossiblebecausewhatisspokensignifiesabsolutely.
    Klein28
    Differanceoftheindividualisconstantlyandunavoidablyapplied.Thereisnopossibilitybeyondthe
    individualparticipatinginthisother.Deconstructioncreatesandvoidsthisselfcontaineddialecticin
    everymoment.
    Tillichisequallyrequiredtoresideonlywithinhisinterpretationalmethodsoffaith.Their
    powerisintheirexclusivity:todictatelifeandnothingotherthanlife,and.todemandcomplete
    adherenceintheirsyntheticnature.Faithdoesnotcreateajuxtapositionofthesecularandthesacred,
    butrathernegatesitsabilitytodosobymakingindistinctlifefromitself.Whatperhapsbeganperceived
    asanisolatedreligiousexperience,wasnotsolelyaspiritualepiphany,butoflifeincompleteness.
    Mansspirituallifeisunity,anddoesnotadmitelementsalongsideeachother.Allspiritualelementsof
    man,inspiteoftheirdistinctcharacterarewithineachother.
    [55]
    Anytheorythatclaimstoencompass
    entirety,toaccessanysenseoftheuniversaltodictatetheextentofthepossible,paintsapictureof
    truth.Truthpresentsitselfascompleteandauthentic,asnothingbeyonditselfandbeingcompletely
    indicativeofnothingotherthanitself.Thusevenareligiousmetaphor,hasabsolutepertinenceand
    completenessofdefinition.Theirapplicabilityisnotintheassessmentoftheobject,orthisorthat
    historicalconnection.Itisnotman'sdesperationforaccuracythatalignshimwithhisobjectoffaith.The
    fullnessisrealizedonlyinaproclamationoffaithviathesymbolsgiventoit.inawillingnesstodeclare
    thenatureofultimateconcern.
    Thisacceptanceofhumanwill,asanontologicalfacet,requiresmantoproclaimabsolutelywhat
    isineverymoment.Mansabilitytoexistasmanistoproclaimhispowerofcreation,ofthelifeand
    deathhevoidsandempowerswitheverydecision.Thepersonwhodoestheweighingisabovethe
    motivesaslongasheweighsthem,heisnotidenticalwithanyofthemotivesbutisfreefromallof
    them.Tosaythatthestrongermotiveprevailsisanemptytautology,sincethetestbywhichamotiveis
    Klein29
    provedstrongerissimplywhenitprevailsEvenconsideration,isthewilltoconsider,tosubsumewithin
    himselfthepotentialitycreatedbyfaith."Inlanguage,communicationbecomesmutualparticipationina
    universeofmeanings.Manhasthepowerofsuchcommunicationbecausehehasaworldincorrelation
    toacompletelydevelopedself.Thisliberateshimfromthebondagetotheconcretesituation,thatis,to
    theparticularhereandnow.Heexperiencesworldineverythingconcrete,somethinguniversalinevery
    particular."[56]Itisnotthatinonemomentheaffirmsfaithandnotthenext.Evenifnoexternalobject
    hisconcerns,heassertshisvolitionagainstthebackdropofGodsdeathineveryactoftheself
    transcendenceofchoice.Hecreatesthisuniverse,thissubjectiveencounterwithBeingitself,andis
    capableoffindinghimonlyamidstthisarbitrariness.Hetranscendsinordertostaywithinthemoment
    hisselftranscendencecontinuesthepresentineverydirectionofhistranscendence.Itmovesbeyond
    theconcreteinordertobetheconcrete.Heisnotlimitedbytheseevaluations,butonlyinthefactthat
    heisdeliberatelydirectinghimselftowardsthosemotivesandonlythose.
    Themomentinwhichtruthisascertained,referencesanidenticalfaithinboththepast
    andthefuture.Faithhasvitalitytodisregardanydifferencepresentassuch,effectivelynegatinganyidea
    ofprioritizationorhierarchyinregardstotime.Faithdoesnotincludehistoricalknowledgeaboutthe
    wayinwhichthiseventtookplace.Thereforefaithcannotbeshakenbyhistoricalresearchifitsresults
    arecriticalofthetraditionsinwhichtheeventisreported
    [57]
    .Wereitsubjectandenslavedtothisnew
    difference,itwouldneverhavebeenfaith.Anynecessaryrelationtospecificityofcontentcontainsan
    object,orsomethingofitsownvitalitywhichexpressesitselftoman.Itgoesbeyondtherealmoffaith
    andgobeyondwhatispossiblethemomentitalreadypresentsaspossible.Specificitywouldrequire
    mancomingtoknow,notinactofabsolutefaithordiscovery,butofpassivityofbeing,wheretwo
    creaturesencountereachother.ThisisthelackofinvestmentimpliedoftheontotheologicalGod.It
    Klein30
    wouldberelatedtotimespace,yetbedecayedbythemratherthantranscendthem."Adecision
    exceedssimpleconsciousorsimpletheoreticalunderstanding,itisalsotruethatthesameconcept
    requiresadecisionorresponsibleactiontoanswerforitselfconsciously.[58]"Faithisadeclarationof
    phenomenologicalontology,thusitwouldincorporateanychangesintoitself.Itsstatusasfaithisone
    thatisalwaysrequiringmantospeak,inspiteofanyfactsthatmightcontradicthisspeaking.Itisthe
    greatestmanifestationofparticipationinbeingitself,theirrevocableproclamationofwhatisthatwould
    leadhimpastfactsintotheimpossible.
    Faithacquiresthispotency,notbecauseit'susageofhistoryisnecessarilyaccurate,butthat
    anyreligiouseventisspecificandcomplete..Accuracymustbeassumedeverymomentregardless,as
    investmentoffaithgoesbeyondtheimpossibilityofhistoricalvalidationintothepossibilityofultimate
    concerneverymomentitischosen.Forfaithisnotanisolateddecision,butonethatspeaksofthe
    completenessofdecisionandcreativity.Inorderforittodisregardlifeanddeath,andthedistinction
    between,itmustpossessapowerofinfinitudeandfinitude.Faithisnotanopinionbutastate.Itisthe
    stateofbeinggraspedbythepowerofbeingwhichtranscendseverythingthatisandinwhichevery
    thingthatisparticipates.Hewhoisgraspedbythispowerisabletoaffirmhimselfbecauseheknows
    thatheisaffirmedbythepowerofbeingitself.Inthispointmysticalexperienceandpersonalencounter
    areidentical.Thisistherevolutionoffaith:itassumesanawarenessoftheultimateconcern,andthus
    negatesspacinginfavorofexistentialdifferance.Ifheisrelatedtofaithinonemoment,theconstant
    presenttenseoffaithpullsitbeforeman,andthereforeisalwaysdescribinghim.Ultimateconcernis
    alwaysultimate,isneverpossibleofdegrading.Theobjectofultimacycanchange,butitismanandnot
    theobjectwhichcanascribethisstatusitisnevernotultimatebecausemanistheonlywhocan
    determinethis.Faithmustbeconstantlyrecreatedandbirthedineverymomentinordertoretainthis
    Klein31
    ultimateconcern.
    Thisisthenatureoffaith,yetallofthishasalreadybeenassembledbyusingthe
    syntheticsymbolictodemarcateultimacyandverifyitsnature.Infact,theyrequirethisontologyoffaith
    tobeevencapableofexpressinganyideaofultimacy.Evenifitclaimstobeabsolutelysubjective,there
    isanobjectiveformofexpressionthatmakesrevelationbothpossibleandmeaningful.Ultimateconcern
    hasvalueonlyifitcanexpressitselftoman,whichhasalreadypresumedavehicleofarticulation,a
    commongroundwhichallowsspeechinmantohimselfandtheultimacytotheindividual.Thesymbol
    growsanddiesaccordingtothecorrelationbetweenthatwhichissymbolizedandthepersonswho
    receiveditasasymbol
    [59]
    Thepurityofaccesstoultimacyisnotapresuppositionthatlanguagecan
    affirm,infactitsabilitytolaybeartheinfinitewouldinstantlymakesuchajudgmentabsurdand
    impossible.Itsrelianceisnotonthepurityofexpression,butinthefactthatitparticipatesintheits
    religiouscontextwhichgrantsitsstrength.Thebeginningofhisfaithisineverymomenthissubjective
    statechangesitisalwaysadaptingtotheshiftingreligioussymbols.Thereligioussymbolisthe
    revelatorysign,itisalwaysgrowingandadapting,forthepersonwhoreceiveditisalwaysdoingthe
    same.Theconstantstateofthesymbolhasbeendeconstructed,andinthisitcanconstantly,ratherthan
    singularly,proclaimtheultimate.Thissyntheticnatureitsstrength.Justasdecisionarticulatestomanthe
    realitybeforehimnotthenatureofthesign,sonowdoesthesymbolcommunicatereligiousstrengthin
    lightofthevacillatingreligioussymbol.
    Thecompletenessofmansfaithalsorequireshisacknowledgementofhiscastingoffofthe
    subjectobjectrelationshiponcemore.Revelationexistsasrealityisitsabilitytoactbothastheobject
    ofdirection,andalsoassubject.Thismakesitaccessibletotheindividual,butalsotohumanityasa
    wholebypresentingitselfinanontologicallight.forrevelationclaimstogivetruthwhichisbothcertain
    Klein32
    andofultimateconcernatruthwhichincludesandacceptstheriskanduncertaintyofeverysignified
    cognitiveact,yettranscendsitinacceptingit.Theassertivenessofreality,bothoftheindividualandof
    theactofparticipatinginitproclaimingrevelatoryknowledge,requirethestrengthofabsolutefaith.The
    violentintrusionofthevoiceofmantohimselfrequiresananswer.Thequestionofmansvalueand
    ultimateconcernisalwaysbeingasked,andequallysoalwaysansweredineveryexpressionof
    decision.Mancouldnevernotbeanswering,forevencompleteavoidanceofwhatconcernshim
    ultimatelysimplyreplaceshisultimateconcern.Manswillingnesstochooseitcompletely,negateshis
    ownlackofultimacy,andrelateshimcompletelytowhatconcernshimcompletely.The
    phenomenologyoffaithisbothreliantuponandconstantlycreatinganegativerelationshipsbetween
    manassubjectandobject.
    Faithandallofitsspecificmanifestationsallofabasis.Theremustbesomewaytoconceiveof
    thesymbolsbywhichreligionmanifestsitself.Thiscommonalityderivesfromaparticipationinan
    absolutelyother.Thisentityneverstraysbeyondthephenomenological,infactitsvalueonlyremains
    intactifthisisthecase.Itmustneverpossessofobjectivecontentbeyondthisstatushowever,forthen
    theabilitytorelatetoitisgone.Faithwillbeforeverhinderedbysomethingthatliespurelyfrom
    beyond,Anythinglessthancompleteinterpolationwouldbeinadequateforanexpressionofabsolute
    faith.ThiswasencounteredinTillich'scritiqueoftheStoicfortradition,fortheirremovalfromthe
    phenomenologicalrealmneverconqueredtheexistentialissuesassailinghumanity[60].Anabilityrise
    abovethemspeaksofindifference,notofplungingthrough,andcertainlynotofthephenomenology
    theseauthorsaredependentupon.
    NowthatthisinvigoratedobjectofBeingItselfhasbeenforeverconfinedandnot
    confinedtosymbols,oneswhicharticulatethepreviouspowergivenbydynamicstoallowfaithtobe
    Klein33
    completeandtotal.Itreliesnotcompletelyonthem,butratherallowsforthequestionsofGodto
    referenceGodatall.foritrequiresnotspecificarticulationtoaffirmit."Sincetherelationofmantothe
    groundofhisbeingmustbeexpressedinsymbolstakenfromthestructureofbeing,thepolarityof
    participationandindividualizationdeterminesthespecialcharacterofthisrelationasitdeterminesthe
    specialcharacterofthecouragetobe
    [61]
    )heisalwaysunderstoodintheselights,ofthecontrasts
    displayedbydifferenceintheevershiftingphenomenologicallandscape.Thesociologicalstructureof
    BeingItself,istheessentialpremisebywhichheiscomprehended.Thisisindicativeofthe
    deconstructiveimportanceofthereligioussign.Thisfurtherarticulatesmansinfinitude,aseventhe
    finalizationofthereligioussignthatspeaksfullytothemanendangersthevitalpowerspreciselyby
    givingitactualbeing.
    [62]

    Yetthisdeathnecessaryforhisknowingtoariseinthisitiswhatitappearstohim.Inhis
    declarationofthissynthesis,ofanyacknowledgementofhisarchetracebyrelyingonexpressabilityhe
    canactualizeandcreatelife.Hiscreationishisconfidencetoaffirm,andinthisrelyonthecourageto
    be,inspiteofsymbols.Courageacceptsdividedness,contingency.Themanwhopossessesthis
    couragedoesnotlookbeyondhimselftothatfromwhichhecomes,butherestsinhimself.Courage
    ignoresthecausaldependenceofeverythingfinite.Justaswiththetrace,thearticulationsofitwithin
    signsarenotnecessarytoaffirmititsnonpresenceandpresencearesufficientforsuchacceptance
    everymoment.Itisonlybyparticipationandacknowledgingtheinfinitethathismeagerfaithbecomes
    thecourageofontologicalcompletion.Itrequiresaresponsetothefundamentalotherinorderto
    investigatetheunanswerablequestionofinfinitude.Itslackofananswerisonlystrengthtocourage.
    Everyinstantitisdependentuponbeingitselftoforcemanabovenonbeing,yetequallythe
    Klein34
    nonexistenceofbeingitselfiswhatmakesthecourageactuallycourageous,andwhatmakesitscreation
    riseabovedeath.
    Creationisthusonlyrelevantamidstsymbols,ortheuniversalideaofinquiryontheinfinite.For
    inthemisreallife,notofthesymbolsthemselves,butratherofhewhospeaksthem,andintheirimprint
    iscreation.Forinhisselfproclamation,hisconfidenceisdemonstrated.Thereligiouspursuitrequires
    thegreatestrepresentationofthisquality,foritisthemostdemandingofmansventures.Inthissolitude
    heparticipatesinthepowerwhichgiveshimthecourageinspiteofthepresenceofthenegativitiesof
    existence
    [2]
    Byincessantlyaffirmingbeingitselfinitsisolationastheother,heiscapableofactuallife
    ratherthantheabsolutenonbeingorinexpressibilityofbeyondthetrace.Thushisdemonstrationof
    passionisthatofchoosinglifetohimselfandhisultimateconcern.Itisdirectedtowardshimjustasheis
    directedtowardsitinconstantrelianceuponit.Onlybyaffirmingthisdoeshisepistemologymoveinto
    thetangible,andthusdeconstructinganydifferancethatmightliebetweentheindividualandhisfaith,for
    hispursuitisultimate
    Thisisthereasonwhythequestionsarealwaysdelineatedbetweenexistentialand
    phenomenologicalquestions,foroneisneededtospeakontheother,yetneitherdotheyexisttruly.
    Thepowerofdynamicspressescreationwithsyntheticsymbolsuponman,anditisopeninall
    directionsitisboundbynoapriorilimitingstructure.Manisabletocreate....thespiritualrealms
    [63]

    Theweaknessisnotthatitisanarbitrarysign,butratherthatmanscreativepowermakesuniversalthe
    religioussign.Manmakesthemirreplaceabletohimself,byconstantlycreatingandassociating,untilthe
    symbolisacknowledgedasthesignified.Intheimpossibilitythattherewouldbeananswerthatconfines
    itwithinthethem.
    Thushisfaithmovesmanbeyondthesegapsbyacknowledgingthemanddestroyingthem
    Klein35
    justasitacknowledgesanddestroysitself.Itisphenomenologyitcanneverbeaddresseddirectly.
    "Thiscannotbeotherwise,sincefaithisnotaphenomenonbesideothers,butthecentralphenomenonin
    man'spersonallife,manifestandhiddenatthesametime.Itsreligiousandtranscendsreligious,itis
    universalandconcrete,itisinfinitelyvariableandalways.thesame.Faithisanessentialpossibilityof
    man,andthereforeitsexistenceisnecessaryanduniversal"
    [64]
    Thisistherevelationofparticipationin
    theother:it'snothingness.TheabsenceofBeingItself,oritsoriginasbothnothingandsomethingare
    whatconstituteandcompletefaith.Ultimacyisthedefinition,andthehermeneuticthusincludesall
    possibility.Hiddenandpresent,italwaysis.Manaffirmsitineverysecondofhisexistence,yetequally
    socannotspeakwithoutitforthisiswhatbringspassiontohisspeechandtranslationtowriting.Only
    withininthiscontextcananyoppositionbeeffacedacknowledgedcompletely,forthisiscreative
    capacityandthedivinelife.
    Yetthesesystemsofcompletefaitharedependentonanaconstantdialectic,betweenthe
    outsideandtheinside.Theyequaloneanother,evolveandshiftwitheachother,yetarealsoseparated.
    Notbybeingandnonbeing,oralogosoftruth,thisseparationisonlymadetocomprehendone
    constituentoftheseideologies.Manscreativefortitudeisnothingwithoutexternaluniversaldirection:
    completeandallencompassing.Hisinterpretationalmethodsoffaitharehisreality,andthisiswhyhe
    mustdeclarethemwiththeentiretyofhisexistence.Hissubjectivityisthustheonlyconstituentofhis
    objectivity,andthisaffirmationiswhatgivesphenomenologyitspower.inspiteoftheabsurdityand
    anxietyindicatedineverymomentThereareevenmoresimilaritiestoobservedbetweentheexistential
    verificationsandthisradicalfaiththatTillichproclaimed.Thisanxietyreferstocontinuouschangeas
    wellastothefinallossofsubstance.Everychangerevealstherelativenonbeingofthatwhich
    Klein36
    changes.
    [65]
    YetitisinthistrepidationthatBeingItselfoccurs,forresiststhelackofcontentby
    solidifyinginmanthequestionsofinfinitudepurelywithinthefinite.Itisnottheinfinitenatureof
    BeingItself,whichilluminatehisexistentialquestionsforthatwouldbeacompleteconqueringandleave
    noroomfordoubtandquestion.Ratheritisthattheyareultimatelyinexpressible,thattheirnatureis
    alwaysshiftingandevolving,thequestionisforeveralteringwhichprovidestherevelationofthis
    solution.Onlyamidsttheambiguityofthequestion,cantheconsummatepowerofBeingItselfarise.
    Changeishispower,butnotintheweaksensethatfallsswaytononbeingitinsteadnegatesthe
    difference,acknowledgesnocompleteseparationbytranscendinganycompleteoppositionwithin
    himself.Purecreationobtainsitspowerfromtheimpossibilitythatitcouldevercreateamidstnonbeing,
    forthemomentittakesitwithinitself,itarises
    Acompleteinexpressibilityoforiginconductsthepropaedeuticonbothsidesofthis
    dialectic.Itisinthissinglemomentofbeginning,thattheinteractionseestheemergenceofthe
    metaphoricalexpression,asanattempttoisolatesourceaborigine.Thestrengthofthemisdirection
    impliedbythemetaphorispresentonlyifbothobjectsareunderstoodbothasthemselvesandin
    relationtoeachother.Thusthemetaphorplayaroleinboththephenomenologicalpresenceasthe
    signifier,butalsointherelationofultimateconcerntoBeingItself.Suchaninteractionofatotal
    externalitygleaningitsstrengthfrominternalityiswhatmakespossibletheeffectivenessofboth
    instances.Theusageofitisanexpressionofintentandnotreason,asthedesperationofperpetual
    affirmationandsystematization.Theirpresenceservestoilluminateanoverconfidenceinbothreligious
    expressionandthelinguisticoriginingeneral.Derridasdistinctionbetweenwritingandthesignified,is
    notsimplyalinguisticseparation,butalsoisrevelatoryofseparationwithindeconstructioningeneral.
    Thevalueofasystemoflanguageorwritingisnotmeasuredbytheyardstickofintuition,oftheclarity
    Klein37
    orthe
    distinctionoftheidea,orofthepresenceoftheobjectasevidence.Thesystemmustitselfbe
    deciphered
    [66]
    Thusitisnotclaimedtobeaderivationofreasonorthelogos,butofacombinationof
    bothindividualverificationandthephenomenologicalproductsofthisintentionality.
    DerridagraspedthisinwardnessofvolitioninhisanalysisofRousseau'sEssayontheOriginof
    Languages.ThisworkwhichhepainstakinglyandpedanticallyinvestigatesthroughoutOf
    Grammatology,revealsasyntheticthereforecompletelymotivatedorigintolanguageThusitis
    necessarytograspthishistoricalevolutionasopposedtoanisolatablepointfromwhichlanguage
    derives.thequestionsoforigincarrywiththemametaphysicsofpresence.
    [67]
    Uponthedeparture
    fromontotheologicaldemarcationsoflanguage,suchsingularityandselfcontainedcohesivenessmust
    alsobeabrogated.Theontologicalperceptionofinnatelinguisticshasskewedeventhepresumed
    objectivityofthescientificperspectiveevenobservationhasfounditselfenslavedtothisdistantand
    seeminglyinescapablecaptorofdivineorigin.Theoncenecessarypresuppositionoftranscendent
    motivationtolinguisticprogress
    [68]
    andconclusivelyisdiscarded.Fromsuchanexplorationemerges
    themetaphorandtheOriginoftheLanguages
    Rousseauspokeofaprimordialorigintothespokenword,asaderivationfrommansofmans
    decliningnatureforhisideaofprogressforcedhimeverfartherfromtheobjectswithwhichtheorigin
    oncesharedproximity.Derridaattacksthelogosunderlyingsuchanassertion.:Itnevervaries:beginning
    withanoriginoracenterthatdividesitselfandleavesitself,anhistoricalcircleisdescribed,whichis
    degenerativeindirectionbutprogressiveandcompensatoryineffect.Onthecircumferenceofthatcircle
    Klein38
    areneworiginsfornewcirclesthatacceleratethedegenerationbyannullingthecompensatoryeffectsof
    theprecedingcircle,andtherebyalsomakingitstruthandbeneficenceappear.Itisthus,bydestroying
    theprogressofthehumanspiritthattheanteriorcyclehadproduced,thattheinvasionofthenorthern
    barbariansusheredinanewcycleofhistoricaldegeneration
    [69]
    .Thisontologyofprogress,atelosof
    ascensionandselfimprovementfallsshortineverycontradictorystepforward.aneveradvancing
    humanitythattakestheformofhisinventions,hisstandards,hisconstructs,arealldependentuponthe
    ideathattheyarestrayingawayfromoriginarystandards.Itisalwaysinvolvesastaticpointthatman
    mustdepartfrominordertofurtheractualize.Anessentialsenseprogressandontological
    transcendence,willfundamentallydrivemanawayfromthestateofnature,andthereforecontradictorily
    awayfromhimself.Aseachnewpromulgationdestroystheprevious,thetruthofthenewidea
    continuallyforcesmanupwards,andwithequalforceawayfromtheessenceofhisaspiration
    [70]
    .
    Adescriptionoftheseneweverfleeingstandards,iscontingentuponthepresenceofthe
    metaphor.Thisalsopresumesasystem,whereinwhichthemetaphorisnotedastheseparationbetween
    articulationandintent,betweenspeechandtheobjectofspeech.Metaphormusttherebeunderstood
    astheprocessoftheideaormeaningbeforebeingunderstoodastheplayofthesignifiers.Theideais
    thesignifiedmeaning,thatwhichthewordexpresses.Butitisalsothesignofthething,arepresentation
    oftheobjectwithinmyownmind
    [71]
    .Derridaherebeginstomakedistincttheexternalfromthe
    internal.Themetaphoricaloutsideobjectcontainsnothingmorethanitslabel,forthetitlealonebringsit
    intocoherencyandpresence.Theindividual,speaksonlyofitsappearancetohim,andrealizesits
    externalvalidityisunrelatedtothefirmnessbywhichitexistsinhismind.Itisinthisreunionthatonce
    Klein39
    againtruthcanemerge:thatwhichunitestheabsolutelyambiguousobjectwiththesolidificationofman's
    assessment.Anyexogenouspresentationtotheindividualcouldneverpossessasmuchfortitude,and
    willforeverbeseparatedfrom,it'stheinternalizedpresentationtohimself.
    Thehumansastheother,regardlessoftheiractualcharacteristics,presentthemselvestothe
    individualwithinhisfearasmorethantheyareorotherthantheirexternalstate.Anideathatthereis
    more,orevenaseparationbetweenappearancesandadescriptionofthem,isataciturnrevelationof
    thelogosguidingRousseauswork.Hisseparationoftheliteralfromtheexpressionintheformofthe
    metaphoric
    [72]
    isanactiveimpedimentofpossibilityfromexpression.."Rousseauupholdstheliteralas
    archeandastelos.Attheorigin,sincethefirstideaofpassion,itsfirstrepresenter,isliterallyexpressed.
    Hedoesitbyaprocessofaknowledgeandintermsoftruth
    [73]
    Thedescriptionofgiantisdeemed
    inadequate,andillusory,fortheobjectitselfhadyettobeunderstood.Itexistedonlythroughthe
    distortionoffear,Thisfurtherimplies,thatuponthedistillationofthetrepidation,theactualtitlecouldbe
    given.Theinaccuracyderivesfromapremiseofacurrentlyincompleteideaoftruth,onethatcouldbe
    empiricallyassembleduponfurtherinvestigation.Thusthenaturaloriginofspeech,passion,expresses
    itselftotheindividual,butnottotheobject.Eventhehearingoneselfspeakofthesesigns,would
    alreadybeincorrectinthiscase,foradistantliteralnesswouldrequirethatmansspeechtohimselfnot
    containthefullnessofwhatisheisinquiringupon.[74]
    Heprovidesanexampleofthefirstconstituent:internalsolidification.Iffearmakesmesee
    giantswherethereareonlymen,thesignifier,astheideaoftheobject,willbemetaphoric,butthe
    signifierofmypassionwillbeliteral
    [75]
    .Yetthisadditiongianttotheideaofman,isthemost
    Klein40
    authenticanalysisoftherelationbetweenhumanandgiant.Theinternalizedfearistheonlyverifiableand
    authenticelementtotheoneseeing.Theartificialityoflanguageandofthenonoriginofthetrace
    instigatethefullnessandtruthoflanguageinthesimpleactofarticulation.Thepresenceoffearisnot
    interruptedbytheinterpretationsinthesamewaythatmenarewhentheybecomegiants.Sincespeech
    doesnotpassthroughreferencetoanobject,thefactthatgiantisliteralassignoffearnotonlydoes
    present,butonthecontraryimpliesthatitshouldbenonliteralormetaphoricassignoftheobject
    [76]

    Theonlyfalsehoodthen,wouldbeanassumptionthatgiantsofthemindareequaltogiantsofthe
    world,andfurthermorethattheyneedtobeequivalentinordertoinstigatefear.Theindividualgives
    realitytohistrepidationineverymomentthatheisrelatedtotheobjectwhichgeneratesit.Hespeaksin
    fullnessandtruthofhisfear,regardlessofitstrueorigin.Thereisnoteleologicalinterconnectedness
    betweenagiantandfear,humanityandcomfort.Mansacknowledgementofhisfearcouldnotbe
    dependent,atitsorigin,uponanobjectiverealityofthatwhichterrifiedhim.Theseassociationsand
    separationsarebuiltbyhimforhimself,andneednotneithergiantsormen,butonlyadeclarationforthe
    fearitself.
    Equaltothepowergrantedbytheinternalconjurationofgiant.istheexternal,descriptionwhich
    alsorevealedtobesufficient.Thissamearticulationinwhichgiantsaremadepresentbyspeech
    providesonlysyntheticrealizationsofdemarcationandbeing,atleastinanexternalsense.Rousseauhas
    triedtoplaceauthenticityatthebaseoflanguage,andthatthesesuperficialdescriptiondeviatefromthe
    intentofarticulation
    [77]
    .Yetinthishehasalreadypresumedtheknowabilityofhisperceptionas
    separatefromhiscurrentperception,andthepossibilityofanunadulteratedrelationasdifferentfromhis
    currentidea.Thistypeofauthenticityisintrinsicallyinaccessiblebyvirtueofitsproclamationina
    Klein41
    metaphor,wereRousseau'sobjectivepointwithintimewhereinlanguagearosecorrect.Themetaphor
    isonlyusedwhenonedoesnotknowthenatureoftheobjectwhentheyaredescribing,whenliteralness
    cannotbehadyetthethingmustbenamed.Yetthisoriginandverificationwasneveraccessibleinthe
    firstplace,forthisbeginningofpresencehasalreadybeendiscarded..Itcannotbetheideasignofthe
    passionwithoutpresentingitselfastheideasignofthepresumedcauseofthatpassion...noliteral
    meaningprecedesit,norhetorwatchesoverit
    [78]
    Thegiantrhetoric,inordertocontainthefullness
    ofthefear,soisonlycorrectwhenitiscapableofencapsulatingthatfear.Suchnomenclatureisinfact
    themostaccurateineitherformbeitgiantormanaslongasitismanwhospeaksit.Theutilizationof
    thatparticularselfspeechiswhatgivesitauthenticity,infactasdemonstratedthisistheonlypossible
    authenticity.
    Yetwhatisthisfullness,thatpresumesenoughpowertocasttheexternalmetaphor,thatwhich
    disagreeswiththeinadequacyofthedesignationwhichproperlyexpressesthepassion?
    [79]
    As
    revealed,itisnotadiscrepancybetweenmanunderstandingofhisobject,butratherthatmans
    understandingofhimselfiswhatgrantsthedescriptionoftheobjectcompleteness.Lackingthetruth
    oftheobject,hespeakshimselffullyandreportsauthenticallytheoriginofhisspeech
    [80]
    The
    metaphor,hasbeenreversedandinternalized.Inthefullnessoftheselfarticulationofhisfear,he
    disregardsandreplacestheobjectwiththefullnessofspeech.Whatwasinitiallyseenasalinguistic
    originofpassion,whereinwhichthefullnessderivedfromaccentuation
    [81]
    ,hasbeensupplantedand
    effacedbyexpression.Areversalofthemetaphornotonlynegatestheimpossibilityofdescription,but
    Klein42
    moreimportantlyiswhatallowsthehappypause
    [82]
    tohavevalue.asitexistswithinthetrace,passion
    isnotthenascentbutthenecessaryverification,thatwhichgivesthefullnessastheindividualspeaks
    withfervencythatisalwaysdirected.Forthereisnothingbeyondtheindividual'sselfpresentationofthe
    thingtohimself.Oncecannolongerseethediseaseofsubstitutionwhenoneseesthatthesubstituteis
    substitutedforasubstitute.Thereisnothingtoverifyotherthanman,formansverificationisallthat
    givespowertoarticulation.Passionisnotanexpressionoforigin,butoffullnesswhichiswithinboth
    speechandtheselfarticulationofwriting,inspiteoftheevermotivatedtrace.Realityistheindividual's
    andtheindividual'salongaswhathecomprehendsisbothcompleteinitsincompleteness,finalinits
    vacillation.Justasthereisnooppositionbetweenthepresentationandthesignifier,soistherealsono
    absolutedistinctionbetweenwhatmanspeakstohimselfandtheobjecthereferences.
    Tillichisalsodirected,forcedtoeffacethenaturalbeginningofontotheology,andthereforeof
    thesymbolicnatureofreligioussymbolsinrelationtowhathelabelsastheultimateconcern.Thisisa
    statementmadeinfaith:thattheultimateconcernisaconcernaboutwhatistrulyultimate
    [83]
    This
    statementmightseemoverlysimplistic,isspokeninacontextoffundamentallycorrelationwithan
    objectthatisinitselfultimate.Thatwhichgavefaithitspowerwasnotthefactthatfaithwasexpressed,
    butthatfaithwasanexpressionofman'srelationtoaninfinitebeingoranexternaldivinepresence.The
    presuppositionof[spiritual]literalism,isthatGodisbeing,actingwithintimeandspace,dwellingina
    specialplace,affectingthecourseofeventsandbeingaffectedbythemlikeanyotherbeinginthe
    universe
    [84]
    Whatisimportanttofaithisnotthespecificnatureofthecharacteristicsthatdescribed
    Godoranysortofspiritualpresence,butthattherewerecharacteristicsofthisbeingatall.whetherhe
    Klein43
    beGodoraStoicideology,therelationtothelogosempoweredspeechandwastheoriginofspeech
    onitself.Tillichdeconstructsthisinaveryliteralsense,andbytheremovaloftheobjectasultimacy
    actuallycreatesthepossibilityofexistentialcompleteness."Ourultimateconcernisthatwhich
    determinesourbeingandnotbeing.Onlythesestatementsaretheologicalwhichdealwiththeirobjectin
    sofarasitcanbecomeamatterofbeingornotbeingforus.[85]"Theseexistentialdemandsofreligious
    expression,isinTillichaneedlesstautology,butismoreimportantlytheoriginforthereligious
    experienceitself.Whathasseemedlikepointlessrepetition,willshowntobemorethanthat,yetonly
    whendeconstructionoccurs.
    Thusweseefirstly,thatfaithasitrelatespurelytotheobjectisnotofutmostconcern,butrather
    theselfrelationoftheindividualintheformofacceptanceistheorigin.Hisfaithinfaith,ratherthanan
    objectiveconcern,iswhatmoreauthenticallyrealizesmansultimateconcern.Foritisalwaysman
    expressingittohimself,nottoalogosofrecognitionwhichdepictshisconcernmostaccurately.
    Recognitionclaimsuniversalizability,thatamorethoroughinvestigationwouldrevealtotheobserver
    whatthereligiousmanclaimstoknowforhimself.Yetheindividualcanonlystatethatthereisa
    correlationbetweentheonewhohasfaithandthesacramentalobjectofhisfaith
    [86]
    Thisagain,
    prioritizesthenotthereligiousobject,buttheassumptionandthereforedeclarationthattheobjectis
    religiousinnature.Itdoesnotconcerntheobserver,foranyonewhoattemptstocomprehendanother
    religiousencounterisalreadytranslatingitinlightofhisownsubjectivity.Man'sabsolutesubjectivity,is
    verywellwhatmakestheeffectsofhisfaithandhisGodmoveintoapplicabilityandrelevance.Inthe
    motionofGodwemustdistinguishtwoelements,theelementofultimacy,whichisamatterimmediate
    experience,andnothesymbolicinitself,andtheelementofconcreteness,whichistakenfromour
    Klein44
    ordinaryexperienceandsymbolicallyappliedtoGod
    [87]
    Thisisthesamedialecticfrombefore,that
    ofexistentialandontologicalproperties.ThisunderstandingofGodthuscreatesthesameselferasing
    dichotomyproposedbyDerrida,andacknowledgesasimilardifferentiationtheoneseenbetween
    writingandspeech.
    Itdoesnotconcerntheonewhoisonlycontentwhenhemeetsthehumansasthemselves,but
    onlytheonewhoseesDerrida'sgiants.HeisacknowledgingtheinfinitudeofDerrida'sdifferanceby
    claimingsuchknowledgeforhimself.Thecausemakesitseffectreal,inthoughtaswellasin
    reality
    [88]
    Thisphraseologyhasbeenreversed,thankstotheexistentialmovesmadehere.Thecause
    isnolongeraderivationfromthelogos,butthatmanencountersa"logos"manisthecausewhereas
    hisultimateconcernistheeffect.Thisdeconstructshisultimateconcern,astheindividual'swillingnessto
    speaktohimselffullyandwithutmostdevotioniswhatmakeshisconcerntrulyultimate.Suchultimacy,
    inthesensethatitcanspeakontheother,theunknowable,becomestherevelationofwhatbeingitself
    is.Onehaslookeduponreligioustexts,ofanyvariety,todeterminewhatsuchreligiousquestionswill
    be.Theyhavepresumedexternalityasfinalsothatitmaymoveinwardandfindmanfromthere.Any
    religiousdeity,thatreferstoitselffromwithinatextorhistoricalevent,presentsitselfinthisway."In
    HinduismtheecstaticexperienceofBrahmanistheultimate...Christianityclaimstobebasedon
    revelationinJesusastheChristasthefinalrevelation."[89]Thebeginningofthisisanontotheological
    one,theonewhichTillichdistinctlymovesawayfrom,mustmoveawayfromparticularlynowthat
    deconstructionisthemotivatingforce.InthemotionofGodwemustdistinguishtwoelements,the
    elementofultimacy,whichisamatterimmediateexperience,andnothesymbolicinitself,andthe
    elementofconcreteness,whichistakenfromourordinaryexperienceandsymbolicallyappliedto
    Klein45
    God
    [90]
    Thisisthesamedialecticfrombefore,thatofexistentialandontologicalproperties.This
    understandingofGodthuscreatesthesameselferasingdichotomyproposedbyDerrida,and
    acknowledgesasimilardifferentiationtheoneseenbetweenwritingandspeech.Tobeginthis,let's
    comparecategoricallythestepscontainedwithinDerrida'smetaphor,andseewhatquestionswithin
    linguisticorigincanbeansweredhere.
    Firstly,wemustdetailtherelationshipofrevelationtoknowledge(insimilarterms,the
    correlationbetweenselfspeechandtheobjectofthespeech).Tillichhasdichotomizedherethe
    secularandthesacred,.Hejuxtaposesanawarenessofbeingitselfinareligioussensewithnaturalistic
    awarenessinsociologicalsense.Faithhasbecomeseparatedfromrealitylinguistically,butinwhatform
    phenomenological?Knowledgeofrevelationcannotinterferewithordinaryknowledge.Thereisno
    scientifictheorywhichismorefavorabletothetruthofrevelationthananyothertheory."Firstly,itseem
    thatrevelation,whilstremainingrelevantatalltimes,isdonesofordifferrentreasonsthan"truth"could
    affirm.Itinteractswithscience,butnotinanattempttodisplaceit.Whatisofultimateconcerntoman
    cannotbeanylessrelevantofscientificprogressweretoreachanewstage.Anydependenceof
    ultimacyonthisnegatestheexistentialelementofrevelation.Byrelyingonabsolutescienceasthe
    absoluteexternality,manisexcluded.Onlyrevelationcanspeakabsolutely(andthisoccursonlybynot
    doingso)inrelationtoitself,andscienceisthesameway.Theexternalnatureofrevelationhasless
    significancethantheinternalone.Revelationderivesfromitmakesknown,afactorthatcanneverhave
    anexogenousbeginning.Inordertoknow,itmustnegate,atanindividuallevel,whatwasknown
    previously.Itisnotmeanttodisplacethepastbutdefinethepresent.Thisnegatesthecontentelement
    ofrevelation.Thefinalityofexternalcontentisnotwhatgivesrevelationsignificance,andisthefirst
    boundaryofinternality.
    Klein46
    Secondly,historicalcontentremainsbothunobstructedandwithinrevelatorycontent.
    "Knowledgeofrevelation,althoughitisprimarilymediatedthroughhistoricalevents,doesnotimply
    factualassertions,andIisthereforenotexposedtocriticalanalysisbyhistoricalresearch.Itstruthisto
    bejudgedbycriteriawhichliewithinthedimensionofrevelatoryknowledge.[91]"Thisspeaks
    specificallyonthechronologicalnatureofrevelation,anddescribesit'srelationtomankind.Whatwas
    revelationbefore,doesnotinterferewiththestatusofrevelationnow.Itcouldnotinterruptthis,for
    revelationquarevelationpreservesthepurityofcompleteselfpresence.Itspeakstothenow,onboth
    alargeandindividualscale.Thesymbolicstatusofbeingitselfmeansthatitalsomanifestsinacultural
    sphere,butissubjecttochangethere.Thechangedoesnotnegateultimacy,butrathertheformthat
    ultimacytakes.Theoriginofultimacyisthusnotwithinhistoryasitrelatestoaspecificeventwithin
    history.Theremightbeapointwhereinwhichanindividualoragroupclaimstohaveencountered
    divinity,yetbyclaimingsuchultimacyitisalreadymovedbackintoandabovehistory.Aslongasthe
    storyistoldasonewhichconveyedthenatureofthesupernal,evenifitchangesitwillstillclaimtobe
    anultimateconcern.Man'svoicecomesbeforethenatureofthingheisobserving.
    ThephenomenonofGod,thusbeginsbothbybeingrevelation,butalsobeingacknowledgedas
    revelation."Actualrevelationisnecessarilythefinalrevelation,forthepersonwhoisgraspedbya
    revelatoryexperiencebelievesittobethetruthconcerningthemysteryofbeingandhisrelationtoit.If
    heisopenforotheroriginalrevelations,hehasalreadylefttherevelatorysituationandlooksatina
    detachedway.Hispointofreferencehasceasedtobetheoriginalrevelationbymeansofwhichhehad
    enteredanoriginalcorrelation.[92]"Thisistheorderofthings,anequalitywhichcouldonlybebrought
    aboutbythelifeofdeconstruction.Ifhedeviatesfromultimacy,itisnolongerultimate.Itneverwas
    ultimatehim,andthereforeneverwillbeinthefuture.Yet,werehetoreturntoit,thesameprinciples
    Klein47
    wouldbetrue.Itwouldnothavebeenultimateinthepast,foritisonlyultimatenow,itcannotbe
    conservedorretained.Therewouldbenofuturetoiteither,forman'sselfspeechmightchange
    direction,it'stranscendencewouldpotentiallydisregardthisobjectforanother.
    ThequestionoftheexistenceofGodhasplaguedallsidesofthediscussion,butfundamentally
    ignoresanyquestionofultimacyinfavorofhistoricity.Theprioritizationofargumentationover
    affirmationhasonlyactedasadistractionfromthereligiousfulfillingitsstatusasultimateconcern.As
    revealedpreviously,thequestionofGodsexistenceornonexistence,presenceornopresence,no
    longerconcerntheusageofontologicalterminologyhere.Underlyingallsuchassertionsisa
    dependenceonabsoluteorigin,onobjectivecharacterandnatureofbeingitself.Yetallthislanguage,
    andontotheologyasawhole,ismisleading.Thequestionhaschanged,fromhowdoesoneascertain
    God,towhatistheGodthatwillbecreated.Despitearelianceonsymboliclanguage,itsabilityto
    symbolizeisnotthatwhichmissesliteralnessinthemannerofthemetaphor.Rather,asitsymbolizes,
    completelyaffirmstheindividualsuseoftheandspecificitysymbol.faithisnotthebeliefinsuchstories
    [religiousmyths],butitistheacceptanceofsymbolsthatexpressourultimateconcernintermsofdivine
    action.
    [93]

    "Hereagainitwouldbemeaninglesstoaskwhereoneoranotherofthefiguresinwhichan
    ultimateconcernissymbolizeddoesexist.Ifexistencereferstosomethingwhichcanbefoundwithin
    theroleofreality,nodivinebeingexists.Thequestionisnotthis,but:whichoftheinnumerablesymbols
    offaithismostadequatetothemeaningoffaith.
    [94]
    Themeaningoffaithimpliesitself,isneededto
    verifyitselfratherthanbeingcaughtupinthemisguidedpursuitfortheexistenceofthedivine.An
    externalobject,hasnotonlyceasedtoprovidewhatisimportant,eventhequestionofitasexternal
    Klein48
    existenceatallnownolongerisofanyvalue.HeisBeingItselfbeyondessenceandexistence.
    Therefore,toarguethatGodexistsistodenyhim.
    [95]
    Thisisthebeautyofthedeconstructionofthe
    logos.Assoonasmanmustspeakonlytohimselfonthatwhichoughtconcernhimcompletelycanhe
    investtheentiretyofhimself.Hehasalreadyremovedtheneedforhistory,andscienceto"verify"his
    ultimateconcern.Thereisnodisparityforhisparadigmofultimacyhasalreadyansweredthequestion
    forhim.Thiscannotbeconfusedwithnegativetheology,orjustafidiestoppositiontoapologetics.The
    actualexistenceofGoddetractsfromthefullnessthatismansdevotiontowhatconcernshim.When
    ultimacydependsonGod'shistory,onwhoGodis,onwhetherthegiantisagiantorman,hehasfallen
    fromGodhood.Thesymbolsforhimareonlythisbecausebeingitselfisnotanentity.Theycanchange
    infinitely,fortheabsoluteliteralisthegreatestdeathofGodineverycase.Ultimacycannotbe
    contradictedbythistypeofbeginning,butonlyremovedfromultimacyentirely.
    Theoriginunitestheexistentialwiththephenomenologicalhere.Whattheindividualproclaimsto
    beultimateisnowhistorical,itexistswithinhishistoryandwithinhistimebecauseitwasspoken.The
    sheerforceofrevelationonlyiscomprehendiblewhenitisspoken,Soasnottoreplicatebeingitself
    outsideofultimacy,theremustbeapointwherewhatappliestoonecannotapplytotheother.Itcannot
    bearevelationofwhatisabsolutelyandwhatisuniversal.Itcannotaninfinitudewhichincludesallthere
    iswithinitself,asontologicaloriginofexistence.Rather,alltheknowledgethathasbeenrelayed
    previouslybeginsandendsatthesamepoint:withinman.Itrevealswhatwashidden,whatpreviously
    hadrequiredtheabsoluteliteralnowhasmadeitselfcoherentbyrelyingonwhatisspokentotheinner
    man,andnotwhatexternalrevelationspeakstohim.Therevelationofthenatureofthemetaphor,of
    whatman'ssymbolswillbe,evenasallofthemareincompleteandabsolutelysynthetic,arethemost
    authenticmanhaseverbeen."Somethingissaidtothesoul,butitissaidneitherinspokennorinsilent
    Klein49
    words.Itisnotsaidinwordsatall.Itisamovementofthesoulinitself.Theinnerwordisanexpression
    ofthenegationofthewordasmediumofrevelation.Awordisspokentosomeonetheinnerwordis
    theawarenessofwhatisalreadypresentanddoesnotneedtobesaid...Aninnerrevelationmust
    revealedsomethingwhichisnotyetpartoftheinnerman.Otherwiseitwouldnotberevelationbut
    recollectionsomethingpotentiallypresentwouldbecomeactualandconscious.[96]"Itispowerful
    becausenooneelsecanspeakit,becausethegianthasnodefinitionunlessmanmakesitso.The
    internaldeclarationissufficientbecausesubsumesexternaldefinitionintoitself.Man'sdevotion,hisfaith
    ishisfear,themostauthenticpartofwhatherelatesto.Hedisregardswhat"God"isinfavorof
    beingitself,hedestroysexternalcharacteristicssothatthisultimacywillnothaveanyinterference.
    Thushespeakswhennooneelsecan,whenallattemptswouldfail,andwhenthoseinnerwordsare
    actuallythemostimportant.Theygobeyondwhatthetelosoflanguagebecausetheselfvoice
    deconstructstheendofrevelationtothebeginning.Theendhasbecomeit'sbeginning,themostliteral
    formofrevelationisfinalthemomentselfspeechbeginssothatitmayso.
    Thefinalrevelation,orthecompletedformofbeingitself,shiftsintothissameinternalized
    metaphor.Thisonethat,insteadofseparatingtheobjectfromitssubject,combinesthemirrevocably
    withintheselfspeech.Nowthatmanhasspokentohimself,thenatureofbeingitselfwillhaveitsorigin
    there.Ifman'sultimateconcernisagiant.beingitselfwillallowtheaffirmationofthisandbecomethis,
    evenasitiscompletelyabsentfromman'sattempts.Iflateron,therevelationisthatitisit'sformhas
    changedanditisrevealedtobeahumanitisnotarecollectionbutanabsolutechange.Paradoxically,
    ultimacyasdecisionwouldhaveshifted,thegiantwasagiantthenasmuchasitisahumannow.There
    isanabsolutedeconstructionbetweenthetwoitunitesthembymisrelatingevensuchoppositionsasthe
    same.Deconstructioncreatesthepossibilityforultimacy,andprovidesaleveledarenawhereinwhichall
    Klein50
    thingsareaspotentiallysecularastheyareabsolutelysacred[97]."Theeventwhichiscalledrevelation
    isnotnisolatedevent.Itpresupposedarevelatoryhistorywhichwasapreparationforitandinwhichit
    wasreceived.Itcouldnothaveoccurredwithouthavingbeenexpected....itwouldnothavebeenthe
    finalrevelationifithadnotbeenreceivedassuch,anditwouldlostitscharacterasfinalrevelationifit
    werenotabletomakeitselfavailabletoeverygroupineveryplace.[98]"Thesymbolicambiguity's
    proclamationistwofold:thatitisfinishedhereinthenow,andthatitwillneverbefinished.Whatis
    ultimatemustbecompletenow,oritcouldhavenoclaimtoultimacyever.Yet,itisuptomantodecide
    theexactnatureofthis,andsuchultimacyhasrestedwithhimtheentiretime.Inordertobecompletely
    itselfnow,itmustbecontainedwithinthesymbolsofreligion,nothingmorethanasyntheticproposition.
    Yetthisisthefinalityofrevelation,onlyinthisformcouldonehavetruthatall.Finalrevelation
    hasgonesofartochange,whatwasviewedintheclassictheologicalsense,thedifferenttypesof
    revelation.Naturaltheology,inthatsense,hasbeenabandonedjustasthenaturaloriginforbeingitself
    hasbeen.Theterminology,isstillapplicable,forthemostnaturalformthatbeingitselfcan'ttakeisto
    acknowledgeitsowninfiniteothernesswithinsocialconstitution.Beingitselfisnotareflectionofthe
    worldorwithintheworld,ofthepassioncontainedwithinitbutratheritcanonlybeseeninthepassion
    withwhichmandirectsultimacyafterhehasbeguntoascertainit."Naturalknowledgeaboutselfand
    worldcannotleadtotherevelationofthegroundofbeing.Itcanleadtothequestionofthegroundof
    being,andthatiswhatsocallednaturalcandoandmustdo.Butthisquestionisnotaskedeitherby
    naturaltheologyorbynaturalrevelation.ITisthequestionofreasonaboutitsowngroundandabyss.It
    isaskedbyreason,butreasoncannotanswerit...Itisbasedonrealrevelation,onecstasyandsign
    events.[99]"Whenitisasseenthatitcannotbeanythingotherthanthis,thesubstituteasthejustas
    muchasubstituteasthethingitself.Whenbeingitselfisabsoluteambiguity,it'ssignhasbecomeit's
    Klein51
    signified.Ifthesignchanges,thesignifiedwillalsochange.Thesigneventsarewhatbeingitselfis.The
    realityisinthemomenttomanalone,nottotheworldwhich,asnaturalworld,wouldipsofacto
    excludehim.Naturaltheology,initsoldform,diedwithNietzsche.Thisbeginsthenewrealmwherein
    whichthedistanceofbeingitselfisit'closeness,andtheonlyproximityitwilleverhave.
    Awill,adesire,ademandforjusticewhosestructurewouldn'tbeanexperienceofaporia
    wouldhavenochancetobewhatitis,namely,acallforjustice.Everytimethatsomethingcomesto
    passorturnsoutwell,everytimethatweplacidlyapplyagoodruletoaparticularcase,toacorrectly
    subsumedexample,accordingtoadeterminantjudgment,wecanbesurethatlaw(droit)mayfinditself
    accountedfor,butcertainlynotjustice....Lawistheelementofcalculation,anditisjustthattherebe
    law,butjusticeisincalculable,itrequiresustocalculatewiththeincalculable"
    [100]
    .Thusthecallfor
    justice,notjustforselfarticulationbutthatmanwoulddeclarewhatheoughttodeclare.Formanassert
    himselfisbothpossibleandimpossible.forithappenseverymomentbutthereisnojustificationforhim
    todoso.Hecanneverrelyonpastexperience,andmustonlyacknowledgehispowertocreate,that
    thepresentmomentrestsathisfingertips.Hecanquestion,forthisisdemandedofhimhemayquestion
    infinitely,yetmustalwaysresideinananswerofhisselfspeech.Tocreatedefinitionamidstacomplete
    lackofit,thisistheexistentialcallofhumanity,andhisgreateststepoffaith.
    Man'sfaithinrealitybecomesrealonlywhenhecanascribetoitinasingle,inescapable
    moment.Whatconductsthis,andsubmitsmantohimselfsothatepistemologytofollow,isthemoment
    ofdecision.Bothauthors'placeanunavoidableimportanceuponsuchaninstant,whenrealityisgiven
    thestrengthtobecomeitself.Theemphasismustbeplacesothateveryassessmentfollowing,whetherit
    belinguisticprinciplesorreligiousfaith,possessthefinalityandcompletenessofanyotherexistential
    question.Theirsystemscouldbecontingentuponnothingelse,asnothingelseforcesmanintoenough
    Klein52
    selfisolationsoastodemandthecompletenessofwhoheis.Thisistheonlyresponsetothehuman
    condition,theonlysacrificethatisworthyofit:theentireself.Thiscompletedselfismoreorless
    sacrificedtothesingularandabsoluteother.Thedecidingpowerinmanisbasedonitsambiguity,yetin
    themomentofman'sdecisiontheotherbecomesobjectiveandfinal.Thepurityofthepresentmoment
    givestowhatevertheotheristhepurityofidentity.Itis,forahoweverbriefinaninstant,onlywhatitis
    assessedtobe."Showing,indicating,pointingout[theNow]isthusitselftheveryprocesswhich
    expresseswhattheNowintruthreallyis:namelyaresult,orapluralityofNowsalltakentogether."
    Hegel'sassessmentofthepresentmomentisaccuratehere,asitmaintainsmasteryoverrealityby
    preservinghisultimatedeclarations,thosethatcanonlybemadeinthepresent.Thefollowingsection
    willdemonstratebothauthor'susageofsuchaconcept,butalsohowdeconstructionhasmadesucha
    singlemindedadherencepossible.
    Derridaspendsasignificantamountoftimepinpointingdecision,theinstantofthe
    completemovementinto,inhisworkTheGiftofDeath.OnewouldexpectananalysisofKierkegaard
    toincludenothinglessthanthis,andDerridaisnoexception.Thepresentationofthisbegins,asthe
    bookends(anappropriatemoveforhim),withhiscountertoLevinas'oppositionto
    Kierkegaard[101].Suchahierarchy,however,nolongerhasaroleoutsidehisunderstandingofits
    presencethatmustbeassumedwithintheclassicreligioussphere.Itpreserveshisrelationto
    Kierkegaard,butinordertoreturnitpurelytodeconstruction,suchastatementcouldneverbemade.
    Perhapsonecouldsay,theinfinitealteritywouldinadvertentlypromotewhateverobjectmanchoosesto
    thestatusofGod,andthusinasensetherelationtoa"God"ismaintainedevenwiththegroundsof
    deconstruction.ThusifGodisseenastheoriginofabsoluteandthepurityofduty,onecanputthis
    standardbackintoepistemologyasawhole.Theabsolutedutythen,orratherwhatmakestheduty
    Klein53
    absolute,isthatthedutifulmancanneveractinduty[102].Anysenseofdutythatcontainsthe
    obsessionrequiredtomakesuchdecisions,hasalreadynegateddutyasitspremiseforacting.This
    wouldbeinauthentictothedecisionprocess,aninterferencewiththepurityoftheclaimbywayofwhat
    manplaceshisdutyin.Allthatmanknows(canknow,orshouldknoweven)isthatheisboth
    subordinatetotheother,justashetranscendsitandallothersinordertochooseit,toinstigatethe
    eternallybindingdecision.Thisisnotjustmeantobeareligiousaffirmation,butonethataffirmsthe
    existentialpoweroflanguagethroughreligiousterminology.Hehas,inaway,deconstructedthe
    authenticitywithinthetermsfromtheirimpliedend.SuchanextrapolationmakestheGiftofDeathisa
    necessaryworktounderstandepistemologyasmuchasanythingelse.Godhasbecomeanything,and
    theotherhasbecomeman'sdutyasheinteractsanddecides.ItimpliesthatGod,asthewhollyother,,is
    tobefoundeverywherethereissomethingofthewhollyother.Andsinceeachofus,everyoneelse,
    eachotherisinfinitelyotherinitsabsolutesingularity,inaccessible,solitary,transcendent,nonmanifest,
    originarilynonpresenttomyegq....thenwhatcanbesaidaboutAbraham'srelationtoGodcanbesaid
    aboutmyrelationwithoutrelationtoeveryother(one)asevery(bit)other[toutautrecommetout
    autre[103]."
    Tocontinuethisexpansion,theabsolutehasbeendeconstructedtoresidebeforeus,
    andsuchapowerfulresponsibilityexistsintheeveryday.Abraham'splungeintoabsurdityand
    devotionwastheonlyinstantwherehecouldgobeyond,andtranscendhimselfinordertoactually
    makeadecision.Ultimacyhasbecome,inordertoactuallybeoftheutmostsignificance,somethingthat
    canbeinteractedwithbeyondtheselfsacrificeimpliedinthelossofone'sson.Thisanalogyhasbeen
    expanded,foritmustincludenotjustourson,butitmakesalloftheotherthesonthatwesacrifice,and
    anydecisionthatwechoosenottomakeourIsaac.offeragiftofdeath,Ibetray,Idon'tneedtoraise
    Klein54
    myknifeovermysononMountMoriahforthat.Dayandnight,ateveryinstant,onalltheMount
    Moriahsofthisworld,Iamdoingthat,raisingmyknifeoverwhatIloveandmustlove,overthoseto
    whomloweabsolutefidelity,incommensurably."Thisdutyisfinalandunquestionable,bymakinga
    decisionthatcouldneverberevoked,Abrahamactuallydecided.Thispowerconfrontsuseveryday,to
    abandonourselves,oursenseofwhatwas(theconstanttranslationofdifferance)infavorofwhatis,to
    resignourselvesentirelyinwhatisbeforeus.MountMoriahispowerfulbeyondthereligiousdomain,
    notbecauseoftheabsolutesacrificethatAbrahamwaswillingtomakeinthatinstant,butthatMount
    Moriahhasbeenmovedbeforetheeveryman.Thisisnowamountainhemustclimbeverysecond,the
    stepsareonlyhistomakeandhissonawaitshimatopthealtar.Hissoncantakeanyform,willtake
    anyformthatmanconcedestoit,evenasitchangeswitheverystepupthemountain.Werehetoglance
    around,hewouldseehimselfsurroundedbynothing,hecanonlylookforward.Thedirectionofthis
    "forwardness"canchange,butfortheindividualforwardistheonlydirectionhecango,andtheone
    decisionbeforehimisthegreatest[104]andonlyonehecanmake.
    Itisoftheutmostimportantthatmaybetheonlyonetorespondtothisdutytothe
    other.Whenmandecides,onlyhedecides,itissimpleconceptinabstract,yetitisdifficulttospeakon
    devotionwithouthavingalreadyabstractedfromit..Thuswhenonespeaksofthis,onespeaksofitby
    notactuallyspeakingofit.Thisisman'sdecisiontomake,onethatonlyhecanoffer,onewhereDeath
    ispersonified.Suchabinaryoppositionhasbeendeconstructed,anditisrevealedthattheexistential
    isolationgivesmanthepowertoofferbothsidesofsuchanequation.Inorderforthistooccur,
    however(orrather,asthisisoccurring),hissolitudemustbecomplete.Kierkegaardemphasized
    Abraham'sisolationupthelonelymountain,andourmountaincannotbeanylessthensingularand
    united.Anyinterferencewiththeotherwouldruintherelationship,itwouldalreadyserveanother.The
    Klein55
    greatestgiftofthisisthelackoflife,theonethingthatmancouldnevergiveinplaceofsomeoneelse.
    Deathisverymuchthatwhichnobodyelsecanundergoorconfrontinmyplace.Myirreplaceabilityis
    thereforeconferred,delivered,"given,"onecansay,bydeath.Itisthesamegift,thesamesource,one
    couldsaythesamegoodnessandthesamelaw.Itisfromthesiteofdeathastheplaceofmy
    irreplaceability,thatis,ofmysingularity,thatIfeelcalledtoresponsibility.[105]"Bymakingthisdecision
    onethatonlyhecanmake,responsibilityisconferredtohimandhimalone.Suchresponsibilityisnot
    onethatincludesanyother,nointerruptionispossibleeven.Manisalonewithwhohehimselfwillbe,
    withwhateverthenatureofhisMoriahisthisisthegreatnessofhisdecision,thecauseofbothhisfear
    andhisvictory.
    Indecision,differencebetweenthepositivityandnegativityofdecisionhasbeen
    absolutelyextirpated.Aninteractionary,selfcontainedpolemicthatincludesbothistheonlywayto
    lookatdecisionwithanappropriateamountofpower.Everydecision,everylife,everymountMoriah,
    impliesthatthisistheonlyonehecouldeverclimb.Theremustbedeath,thedeathofanypossibility
    otherthanwhatfaceshimthisinstant,inorderforhimtobeabletomakethisjourney.Anysenseof
    familiarityiscastasidewithbirth.Aninfantenteringtheworldisnotsimplyamomentwhereinwhich
    newlifecomesintoexistence.Itisalsothedeathoflifewithoutfrombeforethischild.Thechilditself,
    hasnoassociationwiththisworld,yethascometofullyexistinit.Hisbirth,thefullnessofhislife,
    secretlydemandsthatheknownothingabouttheworldheentersinto.Howcouldhe,forthisiswhat
    thefullnessoflifemeans:thatwhatwasbehindisnolonger,thatonlylifeexists.Inthissense,inaway
    thatremovesanyoppositionallanguage,thereisalsoonlydeath."IfIputtodeathorgrantdeathto
    whatIhateitisnotasacrifice.ImustsacrificewhatIlove.ImustcometohatewhatIlove,inthesame
    moment,attheinstantofgrantingdeath.Imusthateandbetraymyown,thatistosayofferthemthegift
    Klein56
    ofdeathbymeansofthesacrifice,notinsofarasIhatethem,thatwouldbetooeasy,butinsofarasI
    lovethem.ImusthatetheminsofarasIlovethem.Hatewouldn'tbehateifitonlyhatedthehateful,that
    wouldbetooeasy.Itmusthateandbetraywhatismostlovable.Hatecannotbehate,itcanonlybethe
    sacrificeoflovetolove.Itisnotamatterofhating,betrayingbyone'sbreachoftrust,orofferingthegift
    ofdeathtowhatonedoesn'tlove.[106]"Thechildsacrificeswhatwasbefore,putstodeathinorderto
    seehisworld,justasfamiliarityintheformofloveissacrificedindecision.Whereonefindsloveis
    inevitablywhatoneknows,whatoneknowswithalltheirheartHemustputtodeathalltherest.He
    musthatealltheothersinordertolovethisone,isolatedother..Inordertomanifestthat
    love(devotion)totheabsoluteotheri.e.whatmanchooses,hemustbewillingtogivethemnotlifebut
    death.Hemustsacrificeallofhimself,presentnotlifebutdeath,inordertodecide.Allthatheknew,all
    thathecouldloveisgoneintheinstanthedecides,radicallyenoughheonlyhasdeathtogiveinthis
    exchangeforlife.
    Itmustincludebothwithinitself,allpossibilitiesmustbearelevantpartofwhatman's
    realitycouldbe.Paradoxically,byallowingallpossibilities,thetermpossibilityhaspracticallybeen
    negated.Therecanonlybewhatliesbeforehim,onlythisoneMountMoriahinthisoneinstance.This
    anessentialprospectofdeciding,andwhatallowsittoincorporateallwithinitselfOnlywhenthereis
    nothingotherthandecision,whennonexistenceconsumestherestofreality,mustresponsibilityanswer
    foritselfandforeverything.Suchanoutcryonlyoccursintheinstantwhereallelsegoesmissing,and
    thisonlymattersinthepresentmoment.Tocompletetheisolation,itmustnotjustbewithinspace(i.e.
    beforemanalone)butwithintime(tooccuronlyonce,thisonce,thisHegeliannow).Forthisnowtakes
    deathonitself,ittranscendsallothermoments,allotherpossiblemomentstodeclareitselfasfinal.It
    doesthisbecauseithasto,becauseeverythingithasdestroyedeverythingelse.Onedecidesby
    Klein57
    assumingconjoiningtheaffectsoftheirdecisionwithdecisionitself.Thereisnotseparation,therecannot
    be,orelsehewouldhavenotactuallydecided."theinstantofdecisionismadness,"Kierkegaardsays
    elsewhere.Theparadoxcannotbegraspedintimeandthroughmediation,thatistosayinlanguageand
    throughreason.Likethegiftand"thegiftofdeath,"itremainirreducibletopresenceortopresentation,
    itdemandsatemporalityoftheinstantwithouteverconstitutingapresent.Ifitcanbesaid,itbelongsto
    anatemporaltemporality,toadurationthatcannotbegrasped:somethingonecanneitherstabilize,
    establish,grasp[render],apprehend,orcomprehend.,"[107].JustasAbrahamhadalreadykilled
    Isaac,hadalreadymadethesacrifice,sohavewealreadysacrificed.Decisionisitsownfinalformit's
    mostpreliminarystageisthefinalstage,thebeginningofitwasalreadytheend,andinfacttheendisa
    newbeginning,fornewpossibilitiesenterthehorizon.Whenmanconclusivelyspeaks,itisasalmostas
    ifheneverhadanytimetospeak,hehasalreadyinvestedtheentiretyofhimselfinwhatittookforhim
    tospeak.Thedeconstructeddecisionleavesnothingotherthanitself,thereforeinman'sactionheclings
    tohisresponsibilityforthisisallhehasleft.
    Tillichseesthisincessantconfrontationintheformofultimacy.Hedoesnotaskthe
    questionof:willmanchooseultimacyratheritis:whatwillhisultimacybe.Thiswillrevealnotonlythe
    natureofbeingitself,butalsowhatwillmakepertinentitstraitsonlytotheonewhodecides.Onlyby
    responsibilitythatismatchedbyallotherdecisionswithequalresponsibilitycouldman'sultimate
    concernbefound.Thesacrificemustbethere,andonlyinthisdohiswordsthefortitudetoactually
    decide.HebeginsthisprocessidenticallytoDerrida,byrevealingman'scenteredness."itistimetoend
    thebadtheologicalusageofjumpingwithmoralindignationoneverywordinwhichthesyllableself
    appears.Evenmoralindignationwouldnotexistwithoutacenteredselfandontologicalself
    affirmation
    [108]
    "Itisthisselfenclosure,thisdevotiontotheselfthatallowshimtoactuallymake
    Klein58
    decisions.Onlywhentherearehis,canhemakethem.Centerednessdifferentiateshimfromtheother
    inordertoallowdevotiontoit.Itpromotesdistancebetweentheselfandtheother,itisthereflective
    propertythatseestheselfasselfandtheotherasother.Thisrelationshipisthemostimportantoneto
    him.
    Centerednessalsoimpliestheoppositeofitself:inorderformantobecenteredthere
    mustalsobetheabsoluteothercenteredinitself.Absolute,initsstatusastheother,initscontentinthe
    presentwhereinwhichitexistsastheother,andabsolutelycenteredinitself."Theotherselfisthe
    unconditionallimittothedesiretoassimilateone'swholeworld.andtheexperienceofthislimitisthe
    experienceoftheoughttobe,themoralimperative.[109]"Demonstratedhere,notonlyistheother
    absolute,itmustbeabsoluteinorderformantorelatetoit.Heaffirmsonlythefinalityofcontent,he
    affirmsarelationtoanotheronlywhenitispresent.Inorderforthistooccur,therelationshipmustbe
    thetotalityofwhatispossible:therecanbenothingbeyondmanandtheother.Theirrelationshipmust
    bejustasisolatedasheissothathemayinvesthisentiretyinthedecision.
    Deaththen,isanexchange,inthemomentarypresent,theonlyarenawhereinwhich
    mancangiveallofhimself,allofhimselfisgiven.Ifmaniscentered,heisonlycenterednow.Tobe
    centeredinthepast,meanstoindentifythepastascenteredmeansthatnowheisnolongerinthatstate
    ofbeingcentered.Suchselfcontainmentonlyoccurswhenitisbeingdone:creationonlyoccurswhenit
    isinthetenseofcreating,decisionimpliesamomentwhereinwhichdecidinganddecidingaloneoccurs.
    Thisisthenecessaryinstant:thebeingdecided.asecondintimewhereinwhichnothingelseis
    occurringsaveforthebeingdecided.Thisisamomentthatnothingelsecouldoccur,thatdecidingcould
    onlyincludeoneobject,couldonlyembracebothmanandtheother."Theycannotbedividedtheycan
    onlybecrushedtheircenterednessdisruptsandpartsoftheirintegratedunitytostanddriventowards
    Klein59
    othercenters.[110]"Suchsacrificesthenarenecessaryfortheselftoretainitsselfhood:manishimself
    onlywhentheotherispresentandviceversa.Thusheisalwaysproclaiminghisultimacyandalways
    movingtowardsonecenterbydestroyinganother.fortheotherisasomnipresentasmanishimself.
    Omnipresentisanappropriatetermhere:omnipresent,beingdefinedaspresenteverywhere.Manis
    omnipresentwithinhimself,wherevermanistheentiretyofhimselfis.Hisselfomnipresenceincludesall
    ofhimselfineveryinstantandeverysecond,thushecouldnevernotbegivingdeathbeyondthepresent
    norbeyondhimself.
    Byincorporatingselfintoabsenceandabsenceintoself,itbecomestranscendent.This
    incorporationoverwhelmsthepastinthefutureinthepresent,andinthismovementovercomeslifewith
    death,anddeathwithlife.This[decision]happensthroughdeliberationanddecision.Indoingso
    it[centeredself]actualizesitsownpotentialities,butinactualizingitsownpotentialities,ittranscends
    itself.Thisphenomenoncanbeexperiencedineverycognitiveact"Itisuniversalbecauseitisanultimate
    decisionwhereinwhichnointernaldivision,andhecanchooseonlythisonethingsoastonegate
    another.Thisother,intheinstanceofdecision,isitselfastheother.Itunifiesitselfinordertodecideby
    relatingincompleteselfproximityitbothnegatesandcompletestheself.Itremovesbyseeingitselfas
    theother,andmakingdecisiondependentupontheabsoluteotherthatmanrelatesto.Thustheselfis
    notcenteredandthereforenonexistence.Yetitalsocompletesitselfbyactualizingitself,byrelyingon
    anothertocompleteitselfiswherecreationoccurs.Thecanvasoflifeimpliesthatsuchacanvasis
    actuallypresent,thatman'sisolationisbothcompletewithinhimselfandcompletelywithanultimately
    another.
    Thisotherisonethatexcludesall"otherothers",itrelatesitselftotheabsoluteother
    onlywhentheotherisitselfabsolute.Thislanguageisnotneedlessdissimilation,butthisconstant
    Klein60
    repetitionofselfrelationfollowedbyselfrelationisactuallythedeconstructionoflifewithdeathand
    deathwithlife."Imustkeeppossibilitiesoutsidemycenteredself,orImustgiveupsomethingofwhatI
    nowamforthesakeofsomethingpossiblewhichmayenlargeandstrengthenmycenteredself.Somy
    lifeoscillatesbetweenthepossibleandtherealandrequiresthesurrenderofonefortheotherthe
    sacrificialcharacterofalllife.[111]"Inorderfortheultimacyoftheother,the"giftofdeath"emerges
    onceagain.Theselfdestroyitselfinordertomakeanewone.Itbehavesasthoughnothingexisted
    beforethenowinordertospeakoflifewithinthenow.Allpossibilities,arebothconstantlyaffirmed(the
    definitionofpossibilities)andnegated(nopossibilityistrulyitself,foritisonlyindeathandthusin
    retrospectdoesapossibilitycomeintobeing.).Byspeakingofacenteredselfandalife,allelsemust
    beputtodeath,hisselfnegationmustbeofferedinordertomaketheothernessofhisultimacyhisnew
    life.Hemustdieinordertodecide,musthatewhohewasinordertolovewhoheis,andmustdisdain
    theotherinordertocherishit.
    Thepowerofdecision,isonethatcontainswithinitselfthegreatestparadoxofall:that
    ofimpossibility.Whenonedecides,hedeclaresthatwhatheoughttobeisalsosomethinghecanbehe
    createsfromthenothingnessofhimselfthegreatestdefinitionthatevercouldbe.Forifthemorallaw
    commandsthatweoughttobebetterhumanbeingsnow,itinescapablyfollowsthatwemustbe
    capableofbeingbetterhumanbeings[112].Kant'spointhisperfecthere,yetdecisionalsohasalready
    declaredthatman'sselfdefinitionisimpossible,thatheknowsneitherhimselfnorwhatherelatestohe
    decidesbasedonnothingandthuscannotactuallydecideatall.Responsibilitytotheothercanneverbe
    evaded,thusmanisrequiredtospeakanyway.Thefactthathecannotansweristhegreatestmotivation
    forwhyhemust.Onlyinadecisionthatisimpossiblecouldthegreatestvaluearise.thenwhatIcallGod
    exists,(thereis)whatIcallGodinme,(ithappensthat)IcallmyselfGodaphrasethatisdifficultto
    Klein61
    distinguishfrom"Godcallsme,"foritisonthatconditionthatIcancallmyselforthatIamcalledin
    secret.Godisinme,heistheabsolute"me"or"self,"heisthatstructureofinvisibleinterioritythatis
    called,inKierkegaard'ssense,subjectivity."Ultimacyisonlyconjuredwhenitistheimpossibleanswer
    totheanyquestionmanposestohimselfwhenmanmustcreateultimacyisitactuallythemostultimate.
    Mancanonlytakesresponsibilityforthisimportancehowever,forbyspeakingheinvestsallofhimself
    inhiswordsandthusintheultimacyoftheother.Theonlywordhehasneverlearnedistheonehemust
    alwaysspeaktoallowtheothertoremaininsecrettoknowitperfectly.
    Itisimpossibleformantospeakbecauseheisisolated.Thisessaybeganbysayingthat
    therewasanecessaryandimpossiblesynthesisbetweenthesocialandtheindividual.Oneallowsthe
    presenceoftheotherandviceversa.Yetbydeciding,heisleftalonewithinhimself.Heusesthe
    symbolsinwaysthatareknownonlytohimself,onlyhecanknowhisotherforonlyheisrelatingtoit.
    Theindividualistheonlyonethatbeginsoverandoveragain,andeventheculturewhereinwhichhe
    foundhimselfaslostitselfinthetranslationofhiswords.Hejourneysherebyhimself,justasAbraham
    did.Hedoestheimpossible,ineverymovementofcreationhecreatesforhimselfandfortheotherso
    thathemightcreatehimselfandtheother.Thetimewhereinwhichoneis"for"andone"is"isalwayslost
    becausehewalksalone.Heneverknowswhereheisgoing,onlythatheisgoing.Ashejourneys
    towardsnothing,herespondswithnothing.Hissolitudeisbothwithinhisownlackofcontent,aswellas
    thecontentoftheabsoluteother.Yetimpossible,hetranscendsthis.Heanswers"Here1am":thefirst
    andonlypossibleresponsetothecallbytheother,theoriginarymomentofresponsibilitysuchasit
    exposesmetothesingularother,theonewhoappealstome."Here1am"istheonlyselfpresentation
    presumedbyeveryformofresponsibility:Iamreadytorespond,1replythat1amreadyto
    respond[113].Hisstepintodecision,isparadoxicallyboththestepandthenonstep.Thesephrasesare
    Klein62
    unavoidable,bystatinghislocationmangiveshimselfupsurrenderswhoheisinfavorwhoisnoti.e.the
    other.Heseparateshimselffromtheotherinordertobeseenbyit,allthewhileacknowledgingthat
    nothingseeshim.Itisthenothingthatcreatesthesomething(thenonoriginoftheorigin,inanother
    Derrideanphrase),andgivesitselfutterlytothiscause.
    Thedissectionofthisphrasecontainsmanyelementsofimpossibility.thephrasebegins
    with"here".Itmustonlybeginwithhere,withthepresent,withmangivingallofhimselftothisother,
    affirmingonlythatheisnotwhatheis.Godasaninfiniteanswercouldonlybeacquiredintheinfinite
    ambiguityofthehere.Itleavesopenimpossibilityasaconclusionbybeginningwiththesameanswerit
    islookingfor.Thisdeductiveprocessisthebeginningofman.Thebeginningofhisquestionisalsothe
    endofit,forsimplybysayinghere,heaffirmshimselfinrelationtotheother.Heishereasopposedto
    there,andthustheotherfillsthespace.Hisdecisionisolateshimwithinthehere,itcannotbetherefor
    bybeingtherehehascreatedanewhere.Thisisthebeginningofthesecondpart,the"Iam".Any
    "there"isanimpossibilityforman,hiscenterednessdictateswhereheremains.TheIamistheherethat
    hecouldneverleave.Itisthenoncontentthatmanbeginswiththatisactuallyfulloflife.
    Hisdecisionrequireshimtoleavehimselfandaffirmtheother,allthewhilesayinghere
    Iam.Heclaimstoknowwhathisdecisioninbymakingit,whichthenrevealsthathecouldknowonly
    himself.Decisionistheimpossibleparadoxthatsaysmanknowseverythingandnothing,andthathis
    selfomnipresenceisactuallyananswerratherthanaquestion,andthattheotheractuallyrelatestohim
    entirely.Theselfknowingthathedoesnothaveistheonethinghemustaffirmabouttheotherwhen
    choosingit.Heisconfidentinitbecauseheisnotconfidentinhimself.Abrahamrenouncesallsense
    andallpropertythatiswheretheresponsibilityofabsolutedutybegins.Abrahamisinapositionof
    nonexchangewithrespecttoGod,heisinsecretsincehedoesn'tspeaktoGodandexpectsneither
    Klein63
    responsenorrewardfromhim.
    Theresponseandhenceresponsibilityalwaysriskwhattheycannotavoidappealingtoinreply
    [enretour],namely,recompenseandretribution.Theyrisktheexchangethattheymightexpectbutare
    atthesametimeunabletocounton.[114]"Mangiveswhathedoesnothaveinordertogainwhathe
    cannothave.Hemakesadecisionasnothimselfsothathemayhaveaself.Yettheconverseistrue:he
    decidesashimselfinordertobeunmadeandseparatedeternallyfromthisself.Manaskstheimpossible
    ofhimselfbecauseheaskstheimpossibleoftheother.Hecannotevenaskquestionsmuchlessget
    answersthereisnoonetoanswerhimandnoselftoreceive.Onlyambiguityawaitshim,yethestrives
    onthis,encouragingtheimpossibletoacquiescehisrequestofhisownpossible.Herelieson
    unspeakable,andthenonexistentnatureofcreation,sothathemayspeakbothofitandhimself.
    Kierkegaard'sdependentontheabsurd,mustalsoberejoinedhere.Reason,asan
    entityforandwithinproduction,hasauniquerelationshipwiththeimpossibleAllthattimehe
    believedhebelievedthatGodwouldnotrequireIsaacofhim,whereashewaswillingneverthelessto
    sacrificehimifitwasrequired.Hebelievedbyvirtueoftheabsurdfortherecouldbenoquestionof
    humancalculation,anditwasindeedtheabsurdthatGodwhorequireditofhimshouldthenextinstant
    recalltherequirement.Heclimbedthemountain,evenattheinstantwhentheknifeglitteredhebelieved
    thatGodwouldnotrequireIsaac.[115]"ToreturntoTheChristianallegoryofdecision,decision
    takesbothsidesofsuchaparadoxontoitself.Itsaysthatnothingisknowable,itcouldneverbe
    reasonableforyoutomakethedecisionyoudo,butyoustillmostmakeit:Isaacmuststillbelost.
    However,inthesamesecond,asitbecomestheonlythingthatmancoulddoi.e.respondtothecall,it
    iswithinreason.Itisthemostreasonableformantodisavowreasonofanythingotherthanwhathe
    speakstohimself.Manmustbewithinreasoninordertoact,hecannotliveinanabsolutevacuous
    Klein64
    paradoxdevoidofthis.Theabsurdityishisend,theonehecouldneverreach,couldneverknow,yet
    stillmuststrivetowards.Inthishestateswhatisreasonforhim:hecompletesreasonbyendingitwhere
    hefindsit,hecarriesitwithhimupthemountaininordertokeepitalive.Thisisyetanotherparadox
    andbinaryoppositionthathasbeendeconstructedwithindecision,thatitmustovercomeinorderforit
    tobearesponsibledecision.
    "ReasonisincapableofthinkingthisdoubleinfringementuponNature:thatthereislack
    inNatureandthatbecauseofthatveryfactsomethingisaddedtoit.Yetoneshouldnotsaythat
    Reasonispowerlesstothinkthisitisconstitutedbythatlackofpower.Itistheprincipleofidentity.It
    isthethoughtoftheselfidentityofthenaturalbeing.Itcannotevendeterminethesupplementasits
    other,astheirrationalandthenonnatural,forthesupplementcomesnaturallytoputitselfinNatures
    place.[116]"WhenDerridaspeaksofreasonwithindecision,itplaysthesamerole.Itisbuiltbecause
    itcouldnotbe,reason'sapplicabilityresidesintheveryfactthatassoonassomethingisreasonabilityit
    isnotthenextmoment.Theillusionstructurecomesfromtheillusionofsuchacontinuation(repetition,
    Derrideanterm),andthuswhatisreasonabletomanneverhasanythingtodowith"reason".The
    conceptmeansnothingwithouttheaforementionedrelationtotime,allofwhichonlycomeaboutin
    man'sexistentialunity.Tobepresentwouldbetoremovethefaithandpowerofdecision.Onlywhen
    nothingwasreasonabletostart,andnothingwillbereasonableinthefuture(inspiteofclaimstothe
    contrary)does"reasonoccur"However,whenmanstepsupinresponsibilityheseesonlybeforehim
    whatheoughttodo,whatismostreasonableforhim.Theartificialityofnature,justlikethegiant,is
    whatspeaksmostauthentically,forisonlyman'stodecide.Thusitcomesfullcirclewithinreason,what
    mancannotgivehemust,foronlyhecouldanswerthecall.
    Asrevealedearlier,manspeakstohimselfinaninstant.Heovercomesbothhimself
    Klein65
    andtheotherbyspeakingtothembothsidesasbothsides,andthustranscendsit.Thereforewhenhe
    decideshereliesonwhatisnotknown,infactthisisthebeginningofhisknowing.Inorderformanto
    create,tobegin,hemusthavenotbegunyet.Inthishedestroysthepast.However,bycreating,he
    stateswhatwillbe,whatheisdoingbycreating,affirmingthatthereisafuturethatisfinalevenwhenhe
    doesnotknowit.Yetthisimpossiblecanvasisalsohisonlyone,timeisnegatedaswellasmadewhen
    mandecides."Paradoxically,itisbecauseofthisoverflowingoftheperformative,becauseofthis
    alwaysexcessivehasteofinterpretationgettingaheadofitself,becauseofthisstructuralurgencyand
    precipitationofjusticethatthelatterhasnohorizonofexpectation(regulativeormessianic).Butforthis
    veryreason,itmayhaveanavenir,a"tocome,"whichIrigorouslydistinguishfromthefuturethatcan
    alwaysreproducethepresent.Justiceremains,isyet,to_come.avenir.ithasan,itisavenir,thevery
    dimensionofeventsirreduciblytocome.Itwillalwayshaveit,thisavenir,andalwayshas[117].Itis
    notknownbecauseitisbeyondthepresent,itresidessolelywithinthefuture.Creation(thefuture)
    onlyconcernscreating(thepresent),byintertwiningandthusnegatingthesetwo.Mandecides
    impossiblywitheverydecision,hecouldneverchoosewhatheknowsbecauseheneverknowsthe
    other.Everyinstantofhislife,everysecondofthepresent,heisforeverstrayingintotheambiguityof
    "whatwillbeknown"Thisishishorizon,onewhichencloseshimfromthefrontanddestroysthe"what
    wasknown"tothepointwhereitneverwas.Toaffirmtheother,manmustsaytheotherwillbethere
    whenhereachesit.Byspeakingabsolutelytohimself,heiscreatingthefuture.Thisiswhatismostjust
    forhim,hisselfjusticeisinaccessible,yetheimpossibletakesupfaithinthis.Thisiswhereisultimacy
    comesfrom:thenonexistentfuturefallingbackintothepresent.Intheparadoxoftheinstant:mansays
    thattheultimacynowwilllastforever,mustlastforever,andyetwillneverbehereinordertobegin
    lasting.Mantranscendsthiswithhisdecision,withhimselfandtheotherinthefullunityofabsence.[118]
    Klein66
    Onceagain,alackofdefinition,andthusthestepfromimpossibilityintopossibility,or
    inexpressibilityintoexpressability,isanecessaryone.Thesignificanceofwhatissaidgainsmore
    fortitudewiththisstep,anditrepresentstheentiretyoftheindividualwithinit.Thereisnoexternalbeing,
    andnothingtobreakmanfromwhatheistohimself,andimpossibilityisanomnipresentguardagainst
    this."Foradeconstructiveoperationpossibilitywouldratherbethedanger,thedangerofbecomingan
    availablesetofrule governedprocedures,methods,accessibleapproaches.Theinterestof
    deconstruction,ofsuchforceanddesireasitmayhave,isacertainexperienceoftheimpossible."
    [119]

    Itisanytimemanattributessystematicvaluetowhatisnotbeforehim,toanythingbeyondthefullness
    ofthepresentmoment,thatthisdangerarises.Methodsimplyrepetition,andthatsuchcontinuationis
    prioritizedoverotherpossibilities.Suchexactsolutionsalsonegatethepossibilityofdifferanceinfavor
    ofabsolutespacing,ofthefixedoriginofaproceduretodominantotheroptions.Yetdeconstruction
    declaresthatissuch,andequallysothatthismanactsonlywhenthereisnothingtoactupon.
    Themostterrifyingpart,thatwhichcauseshimtotremble[120]isthatwhenhedecides,
    heonceagainbecomesthissameinfant,thesamechildwhoknowsnothingoftheworldhelivesin.He
    isreducedtothisstagebothbydeclaringhisdecisionfinal,andthenwalkingintothisrealityhehas
    created.Themomenthewalksintothis,andbydoingsorelatingtotheother,itbecomesambiguous
    oncemore.Heknewsomethingofitthen,buthisfaithindecisionhasbeenbornagainitdemandsthat
    hereinstituteit.Bytheotherstayingastheother,thereisstillafundamentalgapitandthisself.Yethe
    cannotgiveanythinglessthanallofhimself,thusheisgivingintotheunknownabsolutely.Bygiving
    absolutelyhowever,ofbothhisdeathandhislife,hebecomesobjectiveandfinal.Ourfaithisnot
    assured,becausefaithcanneverbe,itmustneverbeacertainty.WesharewithAbrahamwhatcannot
    beshared,asecretweknownothingabout,neitherhimnorus.Toshareasecretisnottoknoworto
    Klein67
    revealthesecret,itistoshareweknownotwhat:nothingthatcanbedetermined.Whatisasecretthat
    isasecretaboutnothingandasharingthatdoesn'tshareanything?Suchisthesecrettruthoffaithas
    absoluteresponsibilityandasabsolutepassion,the"highestpassion"asKierkegaardwillsayitisa
    passionthat,sworntosecrecy,cannotbetransmittedfromgenerationtogeneration.Inthissenseithas
    nohistory.Thisuntransmissibilityofthehighestpassion,thenormalconditionofafaithwhichisthus
    boundtosecrecy,neverthelessdictatestousthefollowing:wemustalwaysstartover.[121]"His
    decisioncreateshimjustasitcreatestheother.Theybothcreatewithintheunknown,fortocreate
    withintheknownwouldsimplybetorecallandnottobeingagainlifewouldbelostbecauseitwas
    neverhad.Faiththen,faithinthedecisionreliesuponthesecret,thesecretthatisonlyasecretuntilitis
    decidedupon,thaninthenextinstantbecomesasecretonceore.Lifeisdependentthattheother
    remainother,andthesecretmakesthisso.Theintensityofdecisionisonlyconcretewhenthatdecision
    isfinal,whennothingelsecouldbe.Responsibilityalwaysspeakstheotherknowingitself,afactthatno
    oneelsecouldunderstandandthatexcludesevenmanfromitself.Thisiswhybirthasabsolute,asthe
    reductiontothechildisanintrinsicpartofdeciding,withoutitmancouldnotdecide.Anabsolute
    separationiscompleteintimacy,andproximityisonlyfoundwhenthemanisbothseparatednever
    maintained.Tonothaveabsoluteknowledge,toretaintheotheruntiltheinstantwhereinwhichtheyare
    unitedandseparated,iswhatitmeanstotakefullresponsibilityforoneselfandnonother.
    Awill,adesire,ademandforjusticewhosestructurewouldn'tbeanexperienceofaporia
    wouldhavenochancetobewhatitis,namely,acallforjustice.Everytimethatsomethingcomesto
    passorturnsoutwell,everytimethatweplacidlyapplyagoodruletoaparticularcase,toacorrectly
    subsumedexample,accordingtoadeterminantjudgment,wecanbesurethatlaw(droit)mayfinditself
    accountedfor,butcertainlynotjustice....Lawistheelementofcalculation,anditisjustthattherebe
    Klein68
    law,butjusticeisincalculable,itrequiresustocalculatewiththeincalculable"
    [122]
    .Thusthecallfor
    justice,notjustforselfarticulationbutthatmanwoulddeclarewhatheoughttodeclare.Formanassert
    himselfisbothpossibleandimpossible.forithappenseverymomentbutthereisnojustificationforhim
    todoso.Hecanneverrelyonpastexperience,andmustonlyacknowledgehispowertocreate,that
    thepresentmomentrestsathisfingertips.Hecanquestion,forthisisdemandedofhimhemayquestion
    infinitely,yetmustalwaysresideinananswerofhisselfspeech.Tocreatedefinitionamidstacomplete
    lackofit,thisistheexistentialcallofhumanity,andhisgreateststepoffaith.

    Beingitselfiscompletelyanimpossibility:itisanentitythatisnotanentity,abasisfor
    itselfthatisalsoconstructedonthisbasis.Mancompleteshimselfbythisincompletion,byrelatingto
    ultimacyhetranscendsnotjusthimselfbutalsotheendofhisdecision.Hemakesitbecausehecannot
    makeit,becausethereisnosecret,andthisveryfactbringsaboutthesecret.Itisimpossibleforhimto
    knowwhatherelatesto,aandbecauseofthisitiscompletelyhisultimateconcernandconstituteshim
    completely.Yetequallyso,bedenyinghisownselfdefinition,hecreatesthisother,hespeaksinto
    existencesothathemayspeaktohimselfinthesameway.Itishisobligation,hislawtobehavethis
    way,toanswerwhennooneelsecanwithananswernoone(includinghimself)knows.Initscomplete
    demand,iswherewhatTillichtitlescourage[123]mustoriginatefrom.Whennothingcanbeknownof
    thedecidingother,whentheimpossibleishandinhandwithwhatispossible,manmustbeafraid(once
    againistrembling,courageousyettrembling.)"undertheconditionsofhumanfinitudeandestrangement
    thatwhichisessentiallyunitedbecomesexistentiallysplit.Thecouragetobeasapartseparatesitself
    fromunitywiththecouragetobeasoneself,andconverselyandbothdisintegrateintheirisolation."
    Man'sabilitytoend,wherebeginsandwhereheends,placeshimcompletelywithinthoseendsand
    Klein69
    thereforebyhimself.Becausehiscenterednesscanneverinfringedupon,heisalonewithinhimself.
    Conversely,whenhespeaksofultimacy,hespeaksofonlywhatheknows.Byspeakingofwhathe
    knows,hereferencesthesameothernessofsocietythatDerridaknew,ofthenecessarysymbols
    whereinwhichhisbeingandnonbeingisconstituted.Yethetranscendsthis,transcendsthepresentand
    pastandfutureallwithinhimselfashegoesupwards,andnoonemakesthisclimbwithhim.Ultimacy
    mustbedeclaredbyhim,yetbydoingthisheseparateshimselffromitbystatinghewillneverreachit.
    Hisabilitytoendkeepsitfromhim,makesitimpossibleforhimtosaytheonlywordshecansay.
    Hisdynamicsaremadebythisprinciple,andbeginsateverysimilarparadoxical
    relationshipwiththepresentandthefuture,onewhichcanbemadeabsoluteindeconstruction.The
    individual'sisolationcauseshimtobethebeginningandtheendofhisfaithandultimateconcern.When
    heproclaimscourage,hespeaksofbeingitselfasknowable,andthusdestroyshimselfinordertorelate
    himselftothisprinciple.Hemustnotremainamidstcreation,creationiscompleteandnonfinal,and
    nothingofthepriorremainsintheresult.Yetbydoingso,hebeginshimself,andconsequentlyhe
    formulatesbeingitselfbydestroyingwhatheknewofhimself.Thetwocanneverbeseparated,andare
    infactcombineinthefactthatneitherofthemiseverknown.Manneverknowshimself,justashenever
    knowstheother,andthesecombinetocreateabsoluteproximityforboth."Therearenorevealed
    doctrines,buttherearerevelatoreventsandsituationswhichcanbedescribedindoctrinalterms...The
    WordofGodcontainsneitherrevealedcommandmentsnorrevealeddoctrinesitaccompaniesand
    interpretsrevelatorysituations[124]"yetultimacycanneverbecompleted,mustneverbeseen,anything
    morethanaslightglimpsewoulddestroyrevelationentirely.Inorderforbeingitselftoexist,itmust
    neverbethefinalanswer,itmustneverexist.Inthiswayitleavesthepresent.Faithsays:"whatI
    proclaimwillbeagaininthenextinstant",andwithhisdecisionsheaffirmsthis.theIndividual
    Klein70
    acknowledgeswhatcannotbeknowninordertosaythat,inthefutureitwillbeknown.Hemakeshis
    decisionsandshapestherevelationinanticipation.Hebringsthefutureintotheinstantwhereheis
    willingtospeak.Hedestroyshimselfandanydogmathemomenthecreatesanything.Heisalways
    deconstructingsothathisdecisioncankeepupwiththenecessarilyfloatingnatureofthehuman
    condition.
    Byspeakingthefutureinthepresent,manspeaks"asthoughheknows"thisisthe
    beginningofdecisionwhichstartsgroundedinimpossibility."Thefinalrevelationmakesactionpossible,
    Thereissomethingparadoxicalineveractionitalwayscontainsaconflictofabsolutismandrelativism.
    Itisbasedondecisionbuttodecideforsomethingastrueorasgoodmeansexcludingcountlessother
    possibilities.Everydecisionis,insomerespect,absolutistic,resistingtheskepticaltemptationof
    epoche(notjudgingnotacting).Itisarisk,rootedinthecourageofbeing,threatenedbytheexcluded
    possibilities,manyofwhichmighthavebeenbetterandtruerthantheonechosen[125]".Theepochis
    whytheimpossibleisnecessaryitdrawsthelinebetweentheexpressibleandtheinexpressible.The
    skepticaltemptation,isnotonewhichmancanindulgeinfullness,bydoingsoheistemptedbythe
    realityhejustdeniedtoreturntoit.Atemptationispowerfulnotbecausemancouldneverchooseit,or
    thatthistemptationislessvalidthanthechoicemaniscurrentlymaking.Itpresentsitselfasthebetterof
    thetwo,andbydoingsopresentsdecisionasanentirelypossibleventure.Thisisthegreatest
    deception,andwhyman'sdevotionisinthefinalinstanthisandhisalone.Assoonasonemanturns
    towardtemptation,heisnolongertemptedbyit.Thustemptationisthenonexistent,aninbetween
    stageofbeingandnonbeing.Assoonasmanlooksatitdisappears,andthesecondheturnsback
    towardshisreality(andthereforelookingatitforthefirsttime),temptationsaysthatitknowsman.It
    claimstobetheotherwhoknows,andurgesmantoact"asheknows"(noticethemissingword).
    Klein71
    Reasonasseparatedfromman(thereforeasabsolute,asreasonforitself)isperhaps
    thegreatestdeception.Systematicreasoncouldonlydeceive,fornothingaboutfaithishistoricaland
    thereforenodecisioncouldbemadeassomeoneelsemadeit.[126].Thisishowdeconstructioncan
    movebeyondthepreviousexistentialquestions,andwhydecisionisonlypowerfulbecauseofthe
    deconstructeddecisionrequiredtoaffirmit."WhatTarquiniusSuperbussaidinthegardenbymeansof
    thepoppies,thesonunderstoodbutthemessengerdidnot[127]"Kierkegaardspokeeventhoughhe
    didnotknow,heusedwordstosayasthoughheknows.ThesameforAbrahamfollowed,andthisisa
    significantcomponenttotheentirework.However,bynegatingreason,heacknowledgedreasonas
    presentatallandthusloweredhimselfbackintoarelationtoit.Theparadoxoftheabsurdisnotthat
    thisactionisabsurdandtheculturalactionsarenotit's"truth"isrevealedonlywheneverythingis
    absurd,andyetsomehowmandiscernsthroughittheabsenceofreasonashisreason.Inhis
    anticipationofreason,hehascreatedareasonablefuture,oneisforeverandalwaysdestroyingitself
    Withoutthesymbolscreatedbyuniversalrevelation,thefinalrevelationwouldnotbeunderstandable.
    "Withoutthereligiousexperiencescreatedbyuniversalrelationnocategoriesorformswouldexistto
    receivethefinalrevelation."[128]Revelationwhichisfinalisthatwhichiscomplete,ofthatwhichneeds
    nomorebeyonditandisthegreatestformofitselfisalwayshowitoughttobe.Yetparadoxically,
    revelationcreatestheboundariesofrealityandthereforepossibilityofrevelation.Itcreatesthegrounds
    foritselfsothatitmayarise,yetthemomentitdoessaiditwascompletefromthebeginning.The
    momentbeforehespeaksitorevenashespeaksit,therewasnocoherencytoman'sdecision.What
    manwilldecide,whathespeakstohimselfonlyoccurswhenitisbeingsaid,andinthatmomentthe
    revelationofhisdecisionisfinal.Neverbeforeandneverafter.Reasonisthereforeonlyreasonaslong
    asitisnotsystematicatall,aslongasitcannotberepeated,andthusisnotreasonableatall.The
    Klein72
    individualspeaksincessantlywithinreasononlybecausehehasnothingelsetosay.
    Theindividualalsohasnoideawhatherelatesto,noideawhatitmeanstodecide,to
    relyonbeingitself,yetitisnecessarythathechooseit.Hisdecisionisalwaysultimate,andthushe
    relateshimselftobeingitself.Yetheremainsisolatedfrombothofthese,instancesheisforevercaught
    betweensothatlifeanddeathmaybegiven.Hedestroyshimself,inordertodecide,andhasnoplace
    toreturntobysteppingoutintowhatitmeanstohavefaithinhisultimateconcern.Yetbysteppingout,
    bytakingthefirststephehasforcedhimselftowalkblindlyoncemore.Hecanneverknowwhathe
    relates,tofortobedoingsowouldnegatetheneedforfaith..NottotheGodoftheology,andequally
    sonevertoanentityatall.Yetitisthroughthisdeclarationthatmanknowshimselfandtheother,he
    affirmsnothingnessinordertospeakoflife,tounrelatedistobeabsolutelyrelated.Theyareawareof
    theparadoxicalcharacterofeveryprayer,ofspeakingtosomebodytowhomyoucannotspeak
    becauseheisnot"somebody,"ofaskingsomebodyofwhomyoucannotaskanythingbecausehegives
    orgivesnotbeforeyouask,ofsaying"thou"tosomebodywhoisnearertotheIthantheIistoitself.
    EachoftheseparadoxesdrivesthereligiousconsciousnesstowardaGodabovetheGodoftheism."
    Faith'stranscendencedoesnotallowforsuchonesidedness:ittakesbothcompleteproximityand
    absoluteothernessandtranscendsthem.Faithdeconstructsthesedifferenceswhenmandecides,and
    bydoingsoreferstobeingitself.Decisionaffirmsanabsoluteotherinthesameway:athingwhichisso
    otherthanmanastobeaneternalsecret(neverknown,neverhere,thereforeneverexistent)soasto
    allowforhimtobecompletelyimmanent.Decisionisthisparadox,themostimportantuniteswhatis
    expressiblewiththeonlythingthatcouldneverbe.Theseresolutionsmusthavebeencompletely
    deconstructedinordertobemade.Beingitselfwouldneverdisappeariftherealitybetweendecision
    andindecisionhadnotalreadybeennegatedandmadeapparent.Tillichhadalreadybegun,inmany
    Klein73
    ways,todeconstructwiththequoteshereyetbyapplyingthe"finishedproduct"byusingDerrida,his
    theologycanmovebeyonditsstructureandintomeaning.Itcanbeexpressibleonlywheneverything
    elsehasbecomeinexpressible.

    Followingthesectionrevealingthatmandecides,aninspectionofwhatmanisdecidingcomes
    nextintheformofthetrace.ItsnothingnessandinterrelatednesscomposethesongofbeingitselfThe
    relationofwritingtospeech,particularlyofwritingasthelattersimageoritssymbol,misconstrues
    theirrelation.Theinterconnectednessrequiredbetweenasymbolandthatwhichitsymbolizes
    overwhelmsthepossibilityofitsarbitrariness."Inaninternalandthereforeportionofthesystemofsigns
    ,itaccompaniesspeechinthesamewaythatspeechisconjoinedtowriting.Itsupposesonthe
    contraryacommonrootandthusexcludestheresemblanceoftheimage
    [129]
    AssoonasSaussure
    presumedthatwritingwasexcludedfromspeech,herelatedthetwotogether.Bystatingspeechasthe
    other,henecessarilyclaimedarelation.TheunderlyingsignificanceofthisconnectioninSaussure's
    contradictoryexpositionindicatestoDerridathetrace.
    Rousseauattemptedtogivelanguageanaturalorigin,apremisewhichDerridanecessarilyand
    passionatelyrefused
    [130]
    .Hespokeofpassion,oflinguisticssimplyanecessaryarticulationofwhatis,
    andthesignsderivingfromtheintensityofnecessity.Passion,inanewlight,doesnotactasanorigin
    butasthemotiveofdistinction,bothasanexpressionofindividualityandoftheuniquenatureofthe
    signified.withinitsnonconstitutedguise.Itistheform,andtheinstigatorofform,butisnotrelianton
    substance.Itistheoriginofthetraceandtheexistentialmotivationforspeech.Withinthevoice,the
    Klein74
    presenceoftheobjectalreadydisappears.Theselfpresenceofthevoiceandofthehearingoneself
    speakconcealstheverythingthatvisiblespaceallowstobeplacedbeforeus
    [131]
    Thevery
    constituentofitsactualityi.e.thefactthatitiswithintimeinterruptspassionfromitself.Itsabilitytobe
    placedbefore,itsspacialexistenceforevercloaksitinthesyntheticsign,andremovesthespeakers
    intentionalityfromhimself.Hisvoiceisalwayshinderedbythenonpresenceoflanguage,thusthesign
    createsanddeconstructsmeaningingeneral.Itisnottruthhewishestoexpress,butrathermotivation,
    astheexpressiblebecomesmuddledineverymomentofspeech.Itshrinkstheseparationbetween
    synthesisandantithesisintonothing,therebydestroyingtheabsolutenonbeingthatisimpliedinorderto
    beginlifethatincludesbothsides.Theunavoidabilityofthisenterpriseofspeech,placesnothingbeyond
    passiongarbedinthebeingofthesignified,thatforabriefmomentitisrevealedintheideaofnegation.
    Theseoppositionshavemeaningonlyafterthepossibilityofthisinterrelatedness."The
    unmotivatednessofthesignrequiresasynthesisinwhichthecompletelyotherisannouncedas
    suchwithoutanysimplicity,anyidentity,anyresemblanceorcontinuitywithinwhatisnotit.Is
    announcedassuch:therewehaveallhistory,fromwhatmetaphysicshasdefinedasnonlivingupto
    consciousness,
    [132]
    Mostimportantly,thetraceisthecontextinwhichdifferencebecomes
    observable.Tounderstandonethingasitselfandtheotherasnot,astandardofconnectionispresumed
    betweenthetwo.WhenSaussuretriedtopresentthesignasarbitrary,heonlyrevealedthat
    arbitrarinessderivesfromtherelationofintentionalvoicetowriting.Forajuxtapositionofpresencewith
    nonpresencehasalreadyspokenthelanguageofpresenceandbeingheard.Thereisamotivationevery
    timethequestionisaskedoforigins,foronlyinthismotivatedtracecananacknowledgementof
    differancebemade.Toproclaimanylinearitywithinthesystemi.e.toallowthesigntoderiveoreven
    Klein75
    representfromthesignifierissimplytoneverpresentinitself.Thedominatingappearanceofspeech
    overwriting,isbaseduponanillusorynaturalorigintoreasonandtotheprimordialessenceof
    linguistics.Thetraceisinfacttheabsoluteoriginofsenseingeneral.Whichamountstosayingonce
    againthatthereisnoabsoluteoriginofsenseingeneral.Thetraceisthedifferancewhichopens
    appearanceandsignificance
    [133]
    .Itisthemeasurebywhichcomprehensionismadepossible,an
    artificialstandardwhichallowsfordistinctionandarticulation.Itisthepositiveaffirmationofdifference
    betweenobjects,andwhatallowsforoppositiontoactanepistemicmoveforman.Italsoaffirmstheir
    difference,andactsasthesocialstandardbywhichdifferentiationoccurs.Itiswhatallowsthe
    incessantlymotivatedindividualtocomprehendthesignsheusestoseparateandverifytheuniqueness
    ofanyrelationofobjectsconstitutinghisphenomenology.
    Yetthisisnotthetrace,thebeingheardasthesignifierremovesthisthedeterminingfactorfrom
    timeanddisrelationtologos,andgivesittoarticulation.Despiteallthecomplexityofitsstructures,
    temporalityhasanondisplaceablecenter,aneyeorlivingcore,thepunctualityoftherealnow
    [134]
    The
    traceascontextandsenseingeneralisconstantlybeingreinterpretedandreconstituted.Everyactof
    retranslationisonlyanelementofpresenttense,forinthatisoccurrenceandactualityandpower.This
    newbeginningcontainstheactualizingpowerofhumanityviathetrace,foritisthenecessaryconstituent
    ofanyformofexpression.Itsdisavowingofapointintimebeforeitiswhatgivesthephenomenological
    itsimportance,andwhatstatesthebeingheardasthesign.Lackingthisbeginning,theproblemofa
    presentoriginhasbeenabolished.
    Suchanabilitytomakedistinctisnotonewhichdegradesthroughtimeoradisrelationtothe
    literal,asSaussurehadproposedviatheimpositionofthewrittenlanguageonspeech.Thisgives
    Klein76
    speechwhatDerridacallsapassiveair[135]aboutit,onewhichisconstantlybeinginfectedand
    imposeduponbywriting,ratherthanbeinggiventhepoweritdeserves.Asthishierarchyputsoneover
    theotheronlyinlightofanorigin,anysuchpropositionissynthetic.Thispassivityisalsothe
    relationshiptothepast,toanalwaysalreadytherethatnoreactivationoftheorigincouldfullymaster
    andawakentopresence.Theimpossibilityofreanimatingtheabsolutemanifestevidenceofanoriginary
    presencerefersusthereforetoanabsolutepast[136]Languageisincessantlymisconstruingitselfthe
    momentthestatureofnatureconstitutesit,foreverymomentspendsawayfromthishedriftsfartherand
    fartherawayfrompresence.Whenmanisunabletoparticipateinthecreationofmeaning,itwillalways
    bedistantfromhimhisparticipationisanecessary[137].Theideaofbirthhasdiedatthe"happy
    moment"whereinlanguagewasconceivedratherthanaconstantreinvigoration,thedecayofpresence
    accompaniesthisanobjectivebeginningtoit.
    Thisrelationshipleadstoitsincessant"dilution":becomingsointegratedintothesystemit
    generatedtoastobecomeinvisible,itsurreptitiouslyfadesintonothing.Yetnotnothing(equallyso,that
    itwaseversomethingbeyondtheoriginarysubstitutetobeginwith),asnonentity,forsuchadistinction
    isagainincludedwithinthepresenceofthetrace.Itexistsbetweensuchdistinctions,belowandabove
    them."lessthannothing,yettojudgebyitseffectsmorethannothing.Thesupplementisneither
    presencenorabsence.Noontologycanthinkitsoperation[138]"Thesyntheticstateoflanguagedoes
    disregardsuchontotheologicalquestionsaspresenceandabsence,yetremainsanobservable
    phenomenonnonetheless.Anywillingnesstodisregardbasedonquestionsofbeingandnonbeing
    fundamentallyimplyalogos,anideathatthetracehasalreadyisplace.Itactsasitsownaffirmation,
    constantlyrevitalizingitselfineamomentofindividualempowermentandtranslationthisdifferance
    keepsitfromtheconfinesofbothitstelosandexistence.
    Klein77
    Derridasconsummationofthistopiciswhatopensthisworkyetanotherlinkbetween
    himselfandTillich.Aquestionofnaturalorunnaturalspeechisnolongerthequestionwhenthe
    synthetictraceisitsownmotivationanddemotivation.Itisnotnonexistent,forithasphenomenological
    repercussions.Norisitexistent,forthestatementacknowledgingitequallyerasesitforitis
    comprehensibleasnosubstanceorform."Wecannomoreavoidghostandruinthanwecaneludethe
    questionoftherhetoricalstatusofthistextualevent.Towhatfiguresdoesitturnforitsexposition,forits
    internalexplosionoritsimplosion?Alltheexemplaryfiguresoftheviolenceoflawaresingular
    metonymies,namely,figureswithoutlimit,unfetteredpossibilitiesoftranspositionandfigureswithout
    figures.[139]"Theabsolute,thelawexistsonlyintheformofpossibility,andthuswhenonehasmoved
    beyondthequestionsofpresence.Thetraceintrudesregardless,itsghastlyformempoweringand
    creatingwhetheronewishestoacknowledgeitornot.Itcannomorebeavoided,foranymovement
    awayistheSaussuriandichotomythatpullsitbackintorelation.Yetanyfundamentalopposition
    createdwithinthisterminologyof"pullingaway",the"inbetween"natureofthetrace,allderivesfrom
    thisbasisofnothingandsomethingtherevolutionarynonoriginincludesallwithinitselfbecauseitisthe
    embodimentofnoncontentascontent.Manisboththemotivationforanyattemptsatdeviation,which
    thusreconstituteasthenewpremise,thenewsynthesis,thatisnothingotherthananoriginalidea.
    Thetracehasdoneawaywithoppositioninfavorofaninterdependent,selfbirthing
    phenomenology.thevalueofthetranscendentalarche[archie]mustmakeitsnecessityfeltbefore
    lettingitselfbeerased.Theconceptofarchetracemustcomplywithboththatnecessityandthat
    erasure.Itisinfactcontradictoryandnotacceptablewithinthelogicofidentity.Thetraceisnotonlythe
    disappearanceoforiginwithinthediscoursethatwesustainandaccordingtothepaththatwefollowit
    meansthattheorigindidnotevendisappear,thatitwasneverconstitutedexceptreciprocallybya
    Klein78
    nonorigin,thetrace,whichthusbecomestheoriginoftheorigin
    [140]
    Thisnonbeginningiswhatallows
    languagetocontinueasitself,andwhatgivestracetheappearanceofpresenceofitsannulmentof
    presenceasprincipal.Itisthenonexistencebeginningofanonexistentstandard,thatwhichvalidates
    writingwithoutthelogos.Thequestionofvalidationisnolongerpreytoempiricalassumptionsor
    existence,andtheproclamationsofthearchetracearejustasabsentastheyareapresentationofitself.
    Anonoriginarybeginningfundamentallyseparatesthearchetracefromontologywithitsincorporation
    ofnonbeingasthenascentofbeing.Suchapremisegivesthepowerbacktotheindividual,ascribing
    nottothedivinehandbuttohisownmeaningwithinlanguage.
    Thechronologicalotherisdoneawaywith,thisstandardofarticulationwhichisnotopposedto
    knowledgeasbothaprioriandposterioriiswhatisrevealedasthedifferencebetweenphenomenology
    anditself.Asenseofothernessisconstantlyevokedbythetraceinrelationtotheindividual.Thereis
    nothingotherthanthepresenttense,forevenasthetraceerasesitselfitinteractsonlyinthemoment.It
    hasnovaluebeyondthepresent,yetisequallydisregardedinthepresent.Itthusdescribesthe
    nonhistoryofabsolutebeginningswhicharerepeated,andtheveryhistoricitythatpresupposea
    traditiontobereinventedeachstepoftheway,inthisincessantrepetitionoftheabsolute
    beginning[141]."Despitetheoriginalcontext,offaithinGodastheother,manlivesthisrelationshipwith
    hisselfothereverynew,andomnipresentinstant.Creationcanonlybedoneasitisbeing(keywordin,
    being)done.It'soccurrenceisthebeginningandtheendofit,andeveryinstantisanewoneofbeing,
    doing,creating.Notoneoftheseinstancehasbeenencounteredbefore,andneverwillbseenagain,
    andthisiswhymantrembles.Hecreatesinisolation,betweenlifeanddeath,controllingbothand
    presumingalsothatheisenslavedtoboth.Itsenmediasraydefinitioniswhatgivesitasolely
    experientialandexistentialcharacter,fornoquestionofmetaphysicsofbeinginquiresuponit.Thetrace
    Klein79
    isbetweenbeingandnonbeing,anapparitiontearingapartinordertobringtogether.Itsvalidityexists
    purelyconceptually,andamidstDerridasepistemologicalstandardthatissufficienttoproclaimand
    effaceit.Hisdependenceonotherness,thatcouldonlybepresentwithinarealmwhichhasbeen
    deconstructed,isavaluablerevelationhere.
    Therearemorenegativeelementswithinthetracetomakenoteofhereaswell.Wereitpurely
    apositiveentity,wouldonlybeareformulationofdivinedependencewithinhumannessaveryKantian
    andHeideggerianattemptthatcouldneverescapewhatitdesires.Thisnegatingelementdoesnotdefy
    theimportanceofwhatisdoneherehowever.Infactitisrequired,thatasenseofnothingnessaspurely
    otherbespokenofineverymomentofthetrace.Itsequalusageofsignsandhumanvolitionarewhere
    itderivesitspoweranegationofthesubjectobjectrelationshipbetweenthesocialandthespeaker.
    Asalways,death,whichisneitherapresenttocomemoreapresentpast,shapestheinteriorof
    speech,asitstrace,itsreserve,itsandinteriorandexteriordifferance:anditssupplement
    [142]
    .
    Death,ornegation,iswhatallowsforpossibility,forlifeisequallycreatedineverydeclarationofdeath.
    Thetraceasorigin,withinitsownselfconstitution,islifeanddeath,beingandnonbeing,butdoesnot
    placetheseinoppositiontoeachotherOnerealityismade,alloftherestaredoneawaydoneaway
    with,andthisinfinitecycleispossibilitybeyondthedivine.isthenonpresenceofthetrace,forit
    containsandbothcreationanddeconstructionineverymomentoflife.[143]
    Itsabilitytogobeyondpresence,inaphenomenologicalsense,vacillatingbetweennothingand
    something,establishesthesignificanceoftheomnipresentnow.Itsinconsistencyisadisplayofits
    finitude,andthereforeitsexpressionasthenowingeneral.It'sambiguityalsoventureintoinfinitude,the
    nowhasbothallpossibilityandabsolutelinearitywithinitsborders.Thereisnonecessaryrelationship
    betweenanyplaceandthebeingwhichhasprovidedthisspaceforitself.Finitudemeanshavingno
    Klein80
    definiteplaceitmeanshavingtoloseeveryplacefinallyand,withit,toloseBeingItself.
    [144]
    Thelack
    ofaplacehasbecomeit'sabsoluteandinfiniteplacementalackofontologicalnecessityhasgiventhe
    traceutmostnecessity.Thisiswhythetraceisalwayserasing,foritsintrinsiclackofdefinitionputsit
    beyondthequestion.Yetthisnegativequalityisequallyindicativeofaninfiniteone:thatmomentthatis
    alwayscontinuingi.e.thepresent.thereisnothingotherthanthismoment,thereforeitisinfinitudewithin
    life,beyondsubstanceyetwithcompleteform.Itsunwillingnesstotakedefinitiononitselfcontinuesand
    empowersthemoment,foritisothernessfromitself.
    Thepresentisforeverdispiritedfromthepresent,foritisalwayschanging,andimplyingnothing
    otherthanitself.Yetthisisolation,thissingularitykeepsitfromanytypeofrelation,eventoitsownself
    definition,forthenowisequallynothing.Assoonasweadmitthiscontinuityofthenowandthenot
    now,perceptionandnonperception,inthezoneofprimordialitycommontoprimordialimpressionand
    primordialimpression,weadmittheotherintotheselfidentityoftheAugenblicknonevidenceand
    nonpresenceareadmittedintotheblinkofaninstant.Thereisadurationtotheblink,anditclosesthe
    eye
    [145]
    Thisisofutmostimportancetothetraceanddeconstructioningeneralitdefiesthepositivism
    ofbeingandisdependentuponnegationasmuchasactualization.Itsconstraintwithintime,fortimeis
    itsrequirement,constitutesitpurelytothephenomenological.Yetisitisconstantlyreferencingother
    thanwhatitisbycausinganinterplaybetweenwhatisandwhatisnot.Itacknowledgesthemand
    negatesthem,justasthetracenegatesitselfinitsusage.Thissmallinstant,whereinwhichthesignis
    negatedandaffirmed,iswhatallowsforthetracetocomeabout,andremovesitfromexistence.Itis
    thismomentofseparation,thatanideaofdistancearises.ThisisdistinctfromRousseausideaof
    absolutedistance,ofadistinctionbetweentruthandarticulation[146].Ratheritisthesamedistance
    Klein81
    createdbythetrace,notofoppositionbutofinteractionamidstdistinction.Theconstantinterplay
    betweenwhatappearinoppositioniswhatmakessensepossible,butalsorevealsthislackofintrinsic
    difference.
    Thisistheinteriority,yetasthisfundamentalinteriorityhasbeendeconstructed,italsoplaysa
    roleinexteriority.Ithasnorole,noexistence,andwouldbeinexpressiblewereitnotentirelyexterior
    i.e.assemblingitself.Itsisconstantlyassumedeverymomentthatinteriorityisalsotheexterior
    possibilityofunderstandingit.Therewouldbenopossibilityifitdidnotrelyonexistentialverificationof
    externalnonsubstance.Theenergyisonlyexpressedwhenitissaidasotherthantheindividual,forthe
    passionmusthaveawayofbeingspokenwithallofman'spower."Wetremble[atthispower,forit
    consumesallofus]inthatstrangerepetitionthattiesanirrefutablepasttoafuturethatcannotbe
    anticipatedanticipatedbutunpredictableapprehended,but,andthisiswhythereisafuture,
    apprehendedpreciselyasunforeseeable,unpredictableapproachedasunapproachable.[147]"
    Whetheritisonlyhearingoneselfspeak,therelianceofthesymbolsofthesigncannotallowittoexistin
    vacuousisolation,astheindividualisincessantlyrelatingtohimself.Heconsumesalltheseoppositions,
    hisdevotiontothisselforigin,thatcontainsnothingandeverything,isthelinethathecrossesinevery
    momentwithinhistraceashisreality.Itisthestandard(exterior)buthasnothingcontainedwithinit
    beyondwhatmangivestoit(interior)mancannotgivewithouttheextendedarm,theSaussurianrelation
    thatispresumedandnegated.
    Awarenessofthearchetraceasbothknowledgeandnonknowledge,apredicatewith
    nosenseoftimeorbeginningthatisconstantlyrecreated,islessvaluablebeingunderstoodasanideaof
    originandmoreofanideaofwhatisexpressible.Ifthesystematicverificationofontologyassensehas
    beendisbanded,thisisaimportantquestionthetracecanbothanswerandpresume.Existenceisnow
    Klein82
    leftuptoarticulation,thereforewhatisspokenandwrittenconstitutesthefullnessofthesignified,andis
    thereforeexpressible.Itisinfinitepossibility,asitdefinessenseanderasesit,yetbothmotionsoccurfor
    thisdeclarationisconstantlymadebylanguageitself.Languageasthealphabeticsigncanaffirmonly
    itself,onlywhatisspoken,fornothingliesbeyondindividualinterpretationanditsconscriptionto
    cultureitself.Howeveroriginalitmightbe,theformofexpressionislinkedbycorrelationtothegraphic
    substanceofexpressionremainsverydetermined
    [148]
    .Theinexpressibleisafactorofthearchetrace
    whichcanbepresumedfromDerridasinsistenceonitsnonexistence.Yetheinexpressiblefactor,the
    nonorigincontinueswithintheorigin.Yet,inordertokeepwithinsuchdetermination,thereisa
    revolution,withintheinstantofthebeingheard.Itisthatwhichisnotsaidandwhatwasnotheard,that
    whichisbirthedbynonarticulationanddestroyedwithinthephenomenological,whichactthedifferance
    ofpossibility.Fromallpointsofview,hesays,itisits
    opposite.Insteadoffoundingdroit,itdestroysitinsteadofsettinglimitsandboundaries,it
    annihilatestheminsteadofleadingtoerrorandexpiation,itcausestoexpiateinsteadofthreatening,it
    strikesandaboveall,thisistheessentialpoint,insteadofkillingwithblood,itkillsandannihilates
    withoutbloodshed."Thelawasspeech,asfinalityofbeingthesignified,istheconstantdestroyerand
    giveroflife.Yetitdoesnotcreatetheontologicalhierarchy,foritdoesnotrelyonblood,thetakingof
    lifeinordertodoit.Ratheritcanonlyaffirmlifewithindeath,inordertocreatetheisolatedtrace.It
    mustdestroywhatisnotsaidinordertospeak.Manmustchooseforhimselfhisownwords,andby
    doinganysenseoutsideofhisdecisionisdiscarded.Thelimitsarethosewhichmoldlifefromthe
    absencethatisambiguity.Onlybythiscanspeechcompletelylinearanddirect,fullofvolitionand
    powerbecauseitisspoken.Whatisexpressiblebothcreateswhatis,anddiscardsallelseas
    inexpressibleinthemomentbeingheardoccurs.
    Klein83
    Aninfiniteothernesscouldneverdiscardanylessthannonarticulation,forabsoluteoriginis
    onlyinthedecisionhasbecomearticulation.Thatiswhyathoughtofthetracecannomorebreakwith
    atranscendentalphenomenologythenbereducedtoit
    [149]
    .Ithasnovaluebeyonditsverifiability,an
    elementwhichisconstantlycreatedthroughourparticipationinit.Anactiverelationtoitisbothpossible
    andimpossible,constantlyaffirmedthroughexperienceyeterasedwheninquiredupon.Thetraceis
    alwaysseparatedfromexistence,wereitcontainedwithinitsvaluewouldnolongerbeapplicable.It
    wouldsimplyreplacetheparticularityofthedivinebeingwithitself,andtherewouldbeno
    accomplishmentinthemovement.Yetapurephenomenologymustcontainallconceptswithinitself,not
    distinctpossibilitiesbutrathertheunadulteratednatureofpossibilityitself.Thisrelationofcontrastinthe
    formofpossibleandimpossiblerevealitastheultimateexpressionofinfinitudewithintheindividual.
    Thisisnotonlyanexistentialverificationhowever.Derridasdirectyetinoffensivecritiqueof
    theSaussurianpolarity,asheproposeditwasanexternalizationofaninnerconcept,yetthatnosuch
    fundamentaldistinctionsareallowedbetweenthetwothatistheveryideaofthetrace.Whenthe
    perfectimageceasestobeotherthanthething,itrespectsthethingandrestoresoriginarypresence.
    Indefinitecycle:representedsourceofrepresentation,theoriginoftheimagecaninturnrepresentits
    representers,replaceitssubstitutes,supplyitssupplements.Folded,returningtoitself,representing
    itself,sovereign,presenceisthenandbarelyonlythesupplementofasupplement
    [150]
    This
    processisestablishedbydifferanceandaffirmedineverymomentofspeechandwriting.Perfectionisa
    standardonlyhewhoarticulatescouldpresume,yetiserasedandrebuiltconstantlyastheindividual
    whoaffirmsitmustalsoconstantlybetranslatingastraceallows.Theverificationisaprocessthat
    occursoverandoveragain,inastyleverysimilartowhattakesplaceonaculturallevel.That
    Klein84
    developmentalstageoflanguage,thebeingcreated,isthesamestatewhereinwhichmanencountersit
    ,anditissolelyinthisformthe"beingheard"occurs.Infact,theseseparatedstatesarefusedtogetherin
    thepresentinstance,whereinwhichtheonlytheindividualcananswertoittowhatonlyhehasheard.
    Likewise,thebeingsaidfoldsinonitself,itgoesoutwardsuntilitencounterstheabsoluteotherofbeing
    heardbytheother,sothatitmayretainitsfortitudeandspeakonlyofitself.Anyabsoluteseparation
    betweenthismomentdestroysthesovereignty,theabsolutepresencetheindividualattributestothehis
    fleetingbutfinalorigin.
    Thisthenatureofthetracerevealedinsignsasthetelosoftheimageisitsown
    imperceptibility.Whentheperfectimageceasestobeotherthanthething,itrespectsthethingand
    restoresitoriginarypresence.
    [151]
    Thisreconstructionofthesignifiedanticipatesthisexistentialand
    politicalverification,asamalgamatedwithinthepowerofthepresent.Deviationfromthesigncanonly
    occurinthenaturalandnonmotivated,andthetracehasgonebeyondthis.Suchinfinitudeinthe
    signifieristheoriginaryambiguity,yetfinitudeasapointoforiginisnotspeecheither.Whatthe
    individualspeakstohimselfisalsorepresentedpurelybeyondhimselfinrelationtotheother,hehasno
    basisbeyondhisparticipationinsystematiccoherency.Thetracealsoisnotapplicablebeyondits
    dependenceonapresentationofsensetotheindividual.Thesecategories,whichbothdeconstructand
    makedistincttheindividualandothernessmustbeunderstoodsimplyinlightofthepossibility
    constitutingtheirabsolutepresenceastheirownorigin.Theirexpressabilityistheirconstitution.Any
    morethanthiswouldinfringesuponthemetaphysical,andfearstoopposedeconstructionthemoment
    purephenomenologyisabandoned.
    Thedialecticcreatedpriortothiscontinues,asTillichalsoreliesheavilyonhisowntrace:the
    applicabilityofexperientiallyformeddemarcationsoflanguageandreason.Itwouldbeintrusivetouse
    Klein85
    DerrideanterminologyflippantlythroughoutananalysisofTillich,inspiteoftheDerridasfascination
    withevershiftingdefinitionsandtheimpliedinconsistency.YetthereismuchtolearnfromTillichsbasis
    ofpossibilityanddefiniteitaspointofidentitywhichmakestheideaoftruthpossible....yetexistenceis
    notimpliedintheideaoftruth
    [152]
    .Thisreflectsanideathatthesetracelikestructuralboundaries,
    firstlyderivefromnoobjectivepoint,andsecondlyareofphenomenologicalvalueonly.Such
    importancecouldthenderivenotfromthenatureoftheobjectitself,butinthefactthatmaniswillingto
    expressit.Asontologyisnowdirectedatrevealingthispotency,itisimportanttograspwhatpremises
    uponwhichBeingItselfrelies.Thiscanbeshownbyhoninginonthesameelementsthatwereof
    importancetothetrace:thedifferanceandinteractionbetweenindividualandreality,expressabilityand
    inexpressibilityandadeclarationofwhatispossible[153].
    Thiscourageousstructureofbeing,isreliantuponcompleteparticipationoftheindividualin
    itself.Theentirefullnessoftheindividualisspokeninthemomentheacknowledgeshimselfwithin
    potentiality.Thisdependenceiswhatconstitutesthepositivestructureofthisbasisbeyondman.The
    symbolsoffaithdonotappearinisolation...theyparticipateinhumangreatnessandmisery,increative
    anddestructiveworks"Gods"areincompleteisolation,fortheirstatusasdivineseparatesthem
    intrinsicallyfromhumanity,andiswhatmakeproclamationsofinfinitudeapplytothem.Equallyso,
    thought,theyareentirelyimmanent,asonlybyparticipatinginhumanities'creationofthemdothey
    becomecomprehensibleandelevatedtoalevelofultimateconcern.Itdoessoviolentlyand
    passionately,bothproclaimingitsexistencethenfleeingbeyondinquiry.Itbreaksintoordinaryreality,
    shakesanddrivesitbeyonditselfinanecstaticway.Itestablishesrulesaccordingtowhichitcanbe
    approached.Theholymustbepresentandfeltaspresentinordertobeexperiencedatall
    [154]
    .Thus
    Klein86
    theawarenessofdivinityisnotbaseduponacomprehensionoftheoriginofit,butthatreligious
    dialect(andthereforespeechingeneral)indicatesitsendeoipsointhelanguageused.Alanguageof
    ontologicalrelationtowhateverobjectofultimateconcernisnecessarytodescribetheobjectsfinitude
    andinfinitude.
    Religiousobjectsarethephenomenologicalbridgebetweenthepossibleandimpossible,as
    theyareomnipresent,eveninthatrealmfromwhichtheyareexcludedbydefinition,thatis,intherealm
    oftheunconditional[155]Byarticulatingthemtheyarebothseizedinfullnessandincapableofbeing
    grasped,yettheymakethesedistinctionsmeaningless.Suchsymbolsareraisedtoirreplacebilitysimply
    bybeingspoken,thedevotiontowhatissaidmovesbeyondinordertomovewithintheultimacyofthe
    religioussign."Thedifferencebetweensubstanceandcausalitydisappears,forifGodisthecauseofthe
    entireseries...heisthesubstanceunderlyingtheprocessofbecoming.Butthis"underlyingdoesnothave
    anysubstance...itissubstancenotasacategorybutasasymbol...thereisnodifferencebetweenprima
    causaandultimasubstantia.Bothmean,whatcanbeacalledinamoredirectlysymbolicterm,the
    creativeandabysmalgroundofbeing.[156]"Inrealitythereisnobridgebecausethereneverwassuch
    adichotomyassoonasthefinitereferstotheunconditional,whatcanneverbesubstituted(andbythe
    individualdeclaringit,makeshimselfincapableofsubstitutinghimselftothethingandcompletingthe
    circle),theybecometheirownconclusorybeginning.Omnipresenceistheirambiguity,waitingforthe
    individualtoaffirmwhateverishewill,andtomakeexpressiblethesecretthatisspokenalwaysandas
    suchneverspoken.
    Theoriginofreligiousobjectsisonlyimportantwhentheindividualdesirestoapproachits
    realityisstructuredbyhisascertainingofthesymbols.Agroupnecessarilyproclaimsthem,andthen
    theindividualcreatestheircompletenessforhimself.Byproclaimingwhatisholyandofreligious
    Klein87
    importance,italsomakesdistinctthatwhichisordinarycontent.Yetnoobjectisexemptfromastateof
    holiness,astheyarenotchosenarbitrarily,butthroughvisionaryexperiencesofindividuals
    [157]

    Thereareafewunderlyingfactorstopointoutwhenrelatingtothesyntheticyetfullreligiousencounter.
    Firstly,thefullnessofthereligioussymbolisonlyaccessedupondeclaringthatitisreligious.Itisonlyan
    accurateexpressionofsuchanexperiencewhenitislabeledandproclaimedassuch,bothwithinthe
    contextcreatedwiththesymbolsandtheindividualverifyingitspowerandauthenticitytohimself.Any
    revelationisnottheobjectsofthesereligioussymbols,butratherthatthethereisanymisrelatedobject
    thatsocietyconsecutivelydeclaresreligious."theselfintegrationofthepersonasapersonoccursina
    community,withinwhichthecontinuousmutualencounterofhtcenteredselfwiththecenteredselfis
    possibleandactual[158]"Thepowerinthedeclamatory,ofwhatretainsconstantpresenttense,must
    haveasocial,andthereforeuncensorednascent.Theremustbeanartificiallyconstructedbasisforself
    inordertohaveanorganicandcompletelycenteredbeginningtoit,andthereforeit'srelationtothe
    religiousother.Thepresentexistsonlywhereitcanbespoken,andwhereonlytheselfspeakswithas
    muchpowerasreligiousquestionsrequire.Thus:Ineverymomentthatitisjustifiedasholy,has
    deconstructedordinarylanguagesothatitmightbespiritual.
    Theobjectivityofspiritualityderivesnotfromanystatusofthesymbolsthemselvesasculture
    says,butinsteadfromthefervencybehindthedeclaration.Participationisimpliedhere,foreveninthe
    alwaysmotivatedtraceofbeingitselftherearelimitstopossibilityandexpressionmadeinevery
    momentofreligiouscreation.Thuseverymomenthasthepositivequalityofrelatinginfullnessyetina
    waythatwascompletelyunrecognizablebeforethepresentmomenttoboththeindividualandsociety.
    Italsohasthenegativequalityofbeingselferasing,forifitsapplicabilityisonlywithinthesocialsphere,
    towhichthereisnointrinsiccontent.Itspowerexistsintheoppositeofontologicaltheology:thatit
    Klein88
    continuestoberevelatoryinspiteofparticularmaterial.
    Thisisveryimportantstep,thatmustbeseenindeconstructioninordernotcontradictanyideas
    ofbeingitself.Thesereligioussymbolsonlyexistwithinareligiouscontext,theremustbeabodyto
    declarethisasreligiousandthisasother.Societyisthisvoice,creatingdemarcativesymbolsand
    signifiersfollowedbymeaningssothattheindividualcanknowhowhespeakswhenhedoesso.Based
    onallofourpreviousknowledgeofbeingitselfhowever,thisisaveryimportantbeginning.Iftheself
    cannotbeginwithoutculture(thedistantother)thenneithercanhisultimateconcern.Ultimacyisalwaysa
    termofcontrast,a"nonultimate"thingmustexistinorderfortheretobeanultimateconcern.That
    whichconcernsmancompletely,evenashimself,becomestheotherandisexternalizedandrelatedto
    inordertobeultimate.Thuswhatisultimate,alsorequiresabackgroundofotherthanitselfsothatit
    maybeknown.However,asallofthisbringsitselfbacktoman.Man'sstateofnature,hisculture,is
    justassyntheticasthesignsheuses,andthereforesoisultimacy.
    Thereisanegativebeginningtothetraceofbeingitself:thefactthatmanandhissocietybegan
    first.Hisreason,hissymbolsofrepetitionalwayscomebeforeanideaofultimatecanoccur."IfGod
    issaidtobeinrelation,thisstatementisassymbolsasthestatementthatGodisalivingGod.Every
    relationinwhichGodbecomesanobjecttoasubject,inknowledge,orinaction,mustbeaffirmedat
    thesametime.[159]"Manrelatestoitbecausehecan'tnotrelate(can'tnotspeakofanobjectof
    ultimacy)butalso"God"asbeingitselfdoesnotevenexist,itistheprodcutofman'sfaithsothatitmay
    beginit.Therelation,theotherness,isonlynecessarysomancanlookandseewhathehasmade,not
    thatitisintrinsicallyseparatedfromhim.Yetwerehetolooktooclosely,hewouldseekaconclusionto
    asymbolandthusredefinefaithentirely.Hisultimacyisonlylostifitispresumeditcanbefound..It
    expressesitsdenialofspecialcontent,yetinthesemomentsisgivenitbyrelatingtotheindividual.
    Klein89
    Theincompletenessofsymbolsisalsowhatgivesthemstrength,andequallysowhatgivesfaith
    suchpersonalvalue.Theirsymboliccharacteristheirtruthandpower,nothinglessthansymbolsand
    mythscanexpressourultimateconcern.
    [160]
    Theirreliancenotonanabsoluterelationtoreligious
    character,butinsteadtothevitalityoftherelationbetweenmanandhisultimateconcernthegapis
    bridged.Itsrelationalcontentiswhatmakesittranslatableintoacontextmancanascertain.Anyidea
    ofthepast,beyondthefullnessofthesymbolsinthemoment,wouldkeephimseparatedwithsynthetic
    writing,butalsowithinhisbeing.Devotionandobsessionwouldneverbepossible,forhewouldnever
    beabletotakethembothuponhimselfcompletely.Volitionmustnevercompletelyachievethese
    religiousgoals,yettheyareequallyrequiredtobecompletedinorderforfaithtocontinue.Theywould
    alwaysbeabstractedfromhim,andthereforeneverbehis.beinggraspedimplieshewhoisgrasped
    andthatbywhichheisgraspedare,sotospeak,inthesameplace.
    [161]
    Thesymbolsforgod
    thereforebecomethesignifiersforhim.Theyareassyntheticandcompleteasanymethodbywhich
    manspeakstohimselfinfullness,asDerridaobserved.Yetthisisreciprocated,asthisideaofholding
    goesbothways.Justasmancentershimselfbyrelatingtobeingitselfintheideaofactualization,sohe
    alsoholdshisideaofultimateconcern,creatingandconstructingitandholdingitascloseasheneeds
    to.
    Suchultimacycanneverexpresstheultimate,yetalsoaretheperfectembodimentofmans
    relationtohisultimateconcern."[162]Itneedstobeexceptionalorextraordinary,anditneedstobe
    thatabsolutelyandparexcellence:itisasifabsoluteresponsibilitycouldnotbederivedfromaconcept
    ofresponsibilityandtherefore,inorderforittobewhatitmustbeitmustremaininconceivable,indeed
    unthinkable:itmustthereforebeirresponsibleinordertobeabsolutelyresponsible[163]"Itishis
    Klein90
    ultimateconcern,anobsessionthatconcernshimbothcompletelyandsubjectively,andcontainsaGod
    whoisnonexistentanddemandsdevotion.Derrida'sdescriptionoftheAbrahamiccall,isonethatis
    madeineverysecondofaffirmingultimateconcern,evenineverydecision.Inordertobegreat,itmust
    beimpossiblyso,theultimatemustnotevenbeultimate.Thistension,betweenthefiniteandtheinfinite,
    theexpressibleandtheinexpressible,makesanappearancehereinthiscomparison.
    ThesesymbolsalsoexposetheneedforGod,theconstantinquiryonhim,andthereligious(or
    atleastexistential)natureofthesetypesofquestions.Allofthesecanonlyhavesignificancewithina
    phenomenologicalspectrum.AbsolutefaithcannotbeanexpressionofvictoryachievedinGodby
    virtueofwhoheisorhispresentationtoman.Rather,itisalackofcompletenessthatexpressesfaith.
    Mansfaithisinadequateifhiswholeexistenceisdeterminedbysomethingislessthanultimate.
    Thereforehemustalwaystrytobreakthroughthelimitsofhisfinitudeandreachwhatcanneverbe
    reached,,theultimateitself.
    [164]
    Itmustnotonlyprovideananswertotheexistentialquestions,but
    alsoprovideapremiseuponwhichthequestioncanbeasked.Thisincessanttension,isthe
    incompletenessandfulfillmentoffaithineveryrevitalizedbirthofdifferance.Foronetosucceed,one
    musthavealreadystruggled,theabsolutelinebetweenthetwoismadeindistinct.Deathisforcibly
    precludedbylife,andfaithbydoubt.hisistheflipsideandnecessitatingfactoroffaithingeneral.A
    purephenomenologicalontologymustbewillingtoaffirmthelackofspacingwithinitself.Thisfinality,
    ironically,isexactlywhatambiguityisnecessary,andwhyitsabilitytoconquerspacingissoforceful.
    AnydepictionofBeingItselfactsasrevelation,declaringitself,yetalsomakingpossible
    relationtoitself.Itcandisregardthistensioncreatedbetweentheindividualandtheinfinite,toexistin
    bothandneitherasanexpressionofparticipatingwithinit.Yetthisisonlypossiblebasedits
    phenomenologicalnonsubstance,anditsunwillingnesstoacknowledgebeyondthefullnessofthe
    Klein91
    religiousgiant[165]perceivedbytheindividual.Infinityisadirectingconcept,notaconstitutingconcept
    Itdirectsthemindtoexperienceunlimitedpotentialities,butitdoesnotestablishtheexistenceofan
    infinitebeing.
    [166]
    Onlybecauseitdoesnotspeakonspecificityasthecenterultimateconcern,and
    becausethosequestionsdonotconcernit,isitcapableofremainingwithinphenomenologyand
    attributingpowertoreligiousexperience.Thelackofdirectnessallowsfortheexpressionof
    completeness,foritspresenceaseithernonexistentorexistentwouldhinderacompleterelationtoit,
    andinhibitthesubjectiveyetobjectivereasonofthereligiousexperience.Itexpressesbothofthesein
    perfection,inthesubjectiveelementoftheestablishmentofcontactbytheindividual,andtheobjective
    formasitrelatesbeyondtheindividualandprovidesforhimthepossibilitytostatetohimselfwhatisof
    utmostconcerntohim.
    Thiscouldonlybepossiblewhenpotencyisattributedentirelytothepresentorratherthatthe
    ultimateconcernstatesitspastandfutureasthepresent.Itcouldonlybecompleteinthepresent,for
    theirtranscendenceignorestimeasanelementonlyoffinitude.Thetermsaction,actual,denotea
    centrallyintendedmovementahead,agoingoutfromacenterofaction.Butthisgoingouttakesplace
    insuchawaythatthecenterisnotlostintheoutgoingmovement.Theselfidentityremainsintheself
    alteration.[167]Thesyntheticontologicalterminologyofselfandoriginisessentialwhendescribing
    ultimateconcern.Theideaofultimacyisonlysignificantwhenitisproclaimedasultimate,andtherefore
    whenthedeclarationofultimacyiscontainedintheselfindentifieddeclarationandnottheobject.The
    powertoexpresshishighestconcernandconsumptionofhisentirebeingisonlyavailablewhenisentire
    beingisinvolvedintheaction:thepresentinstant.Reflectinguponwhatis(notwas,fordivinitymust
    remainconstant.Iftheobjectchangesdivinitywasneverthere.)consideredadivineencounter
    acknowledgesthepastpresentpowerofinfinitude.Thereisnodegradationoftheseobjects,astheir
    Klein92
    infinitudeacknowledgesthatthephenomenologicalfullnessofmanwillstatetheobjectsinthesameway
    intheirfuturerelationship.
    Theincessantstateofthenow,ofgrouprevelationoccurringnotjustataspecificpoint,but
    everyinstanceofmanaffirminganysortofreligiouscontent.Itisimpossibletocallthepresentillusory,
    foritisonlyinthepowerofanexperiencepresentthatthepastandthefutureandthemovementfrom
    theonetotheothercanbemeasured.Ontheotherhand,itisimpossibletooverlookthefactthattime
    swallowswhatithascreated,thatthenewbecomeoldandvanishes,andthatcreativeevolutionis
    accompaniedineverymomentbydestructivedisintegration.
    [168]
    Tillichconstantrelianceonerasure
    andrebirthtoreinstigatethecompletelypresentissoimportantbecauseofthis.Herequiresa
    completelydeconstructedinstanttospeakanythingondestiny.Thedestinyiswithoutcontent,yetis
    foreverdiscontentandthereforeformulatingcontent,pushingtowardtheindividualwithinlife.
    Retranslatingitwithinnewsocialcontexts,acknowledgingdifferanceandnegatingthefutureandthe
    pastbyalsoactingasthestandardbywhichtheyarejudged.Thedecisivepoweriscreation,andthis
    expressionoftheinfinitudeofdeathandlifespeaksofBeingItself.
    Theseobjects'expressionwithintimenegatestheirinfinitudesothattheyarenowpresentable
    tomanwithincomprehensibilityasastillinfinitereligioussymbol.Thelackofananswer,isrevealedas
    thefinalansweronlywhentheinquiryisshowntobeinfiniteanswerofexistentialandreligious
    questions.Suchproposalsmakesthisphenomenologicalselftranscendencethatmanbringsonhimself
    andappliestoreligiousobjectspossible.Aseventhisspatialterminologyonlyhasreferenceandvalue
    withintherealmofexperience
    [169]
    ,itisarepresentationofdependenceandheteronomy[170].These
    relyonaquestionthatcanalwaysreceiveafullanswerinthepresentalone,andnotwhatthenatureof
    Klein93
    thisultimatesolutionis.Suchqualitiesareperhapstheleastrelevantpart,orattheveryleasttheportion
    thattakestheleastintentionalityanddevotion.Assuchthequalitiesofultimacyarefarsurpassedbythe
    titleofultimacyitselfanotherexampleofthedeconstructedvoicethatspeakstomanmuchlouderthan
    anyexternalitycouldhopetomatch."Theologyassuchhasneitherthepowernorthedutytoconfirmor
    negatereligioussymbols.Ittakesistointerpretthemaccordingtotheologicalprinciplesand
    methods[171]"Theanswerwillbesubjectiveassoonasthequestionisasked,yetthequestionitselfwill
    befinal.Thefearthatmanfeltwhenencounteringthegiantisthesameultimacy,thatissodestructiveas
    tobeabletonegatethestatusoftheobjectwiththeintensityofman'svolition.Willcompletes,and
    thereforedefinesultimacy,andnottheotherwayaround.
    Anxietyamidstthiswillistheselfeffacingpowercontainingthatultimacy.Itisthiswhichmoves
    itbeyondpreviouslytheologicalsteps,anddefinesitselffundamentallybynegatingdefinitionitself.The
    fearthatisultimacyisnotwhatitclaimstobe,thatthesymbolsareinadequatearewhatsimultaneously
    makethemso.Faithisincessantlysurroundedbyanxiety,fortheunwillingnesstoexpressanother
    spiritualrealityputsbeingamidstnonbeing.Itistranscendentinthisstatus,forexistentialquestionsare
    inflictedonallofhumanity.."Noempiricalobservationofthisrelationispossible,becauseallempirical
    knowledgereferstofiniteinterdependences,nottotherelationofthefinitetotheinfinite.[172]"This
    alsomakesreligiousquestionscapableofspeakingonvalue,foronlyanarbitrarysignaffirmsthe
    passionoftheindividualtomoveintothenothingnessthatisthepowerofbeingitself.Thelackof
    contentisthesameasthearbitrariness,itispotentialwaitingformantodeclareit.Faithdoesnotexistin
    isolationandsuchanevocationcannevermovebeyondaconstantdestructionofotherrealities.Faithis
    notabsolutelinearityofthoughtupwardsbeyonddoubtandtheworld,buttheimpossiblerevelationof
    beingitselfiswhattheindividualcreatesinhimselfwitheveryarticulationoffaith.Thepresentis
    Klein94
    originary,thatistosaythedeterminationoforiginalwayshastheformofpresence.
    [173]
    Faithis
    alwaysthisnew,presencefortheindividualrelatestoiteverymoment.Heisalwaysonguard,obsessed
    andconsumedbybothhisbeingandhisnonbeing.Abastionagainstnonbeingisnotreliantonwhat
    was,butrathertheconstantreformulationofwhatis.
    Yetthisisonlypossibleonlybecausethenegativeelementswillalwaysbe,althoughthe
    completenessofthepresentmomentbringsfaithintheabyssofintotheendlessabyssofpotentialthatit
    couldneverconquer.Thatmancannevermoveentirelybeyond,i.e.isnotreliantonobjectivityofpast
    andthesufficiencyofrevelationatthatpoint,istheonlybufferagainstthecompleteinvasionofnon
    being.Withoutthiscourage,manwouldsurrendertotheannihilatingcharacteroftimehewouldresign
    fromhavingapresent.Yetmanaffirmsthepresentmoment,thoughanalyticallyitseemsunreal,andhe
    defendsitagainsttheanxietyofitstransitorinesscreatesinhim
    [174]
    .Theexpressabilityoffaithinspite
    ofitsfundamentallyinexpressiblenature,proclaimsthepresentandthereforeweaponriesarticulation
    andcourageagainstnonbeinganddeath.Yethemustspeakitso,mustdeclareittohimselfwithaction
    ofdecision,foronlybytheaffirmingtheongoingnatureofthepresentisanxietyisforcedintodialectical
    submission.Inonesense,ithasbeenextirpatedwithhisfaith,yettheoriginofhisfaithaffirmsthatthe
    onlythingitcouldneverdoisdestroyanxiety."Theformulationcreatioexnihiloisnotthetitleofa
    story.ItistheclassicalformulabetweenGodandtheworld.[175]"Inthisveryabsence,iswhenthe
    arbitrarysignandman'swillgainthepowertoconquer,andinthismomentofdesperationheaffirmsthe
    genuinebeingitself:thatwhichhaseveryanswerandnoquestion,isallquestionsyetmustremain
    unanswered.Ithaslongsincevanishedintotheendlessnessofman'sdespair.
    Thisabilitytonegate,alsoindicatesasimilarideatowhatDerridacallspassion.Inevery
    Klein95
    ideaofreligiousexpression,thereisequallyadeclarationofwhatisnotreligious.Manschoice,as
    presentedonlyinthisselfarticulation,isthepotentialofmankindandhispassion.Passionconsistentlyis
    creatinganddestroying,anditisthethisexistentialdevotionwhichmakesitpossibleamidstthe
    completelymythological,i.e.negatingandaffirming,contextofreligioussymbols."Forthereisno
    substitutefortheuseofsymbolsandmyths:theyarethelanguageoffaith.[176]"Itisthissameelement
    thatseparatesthisfromontotheologyRatherthananaffirmationofthepositivestateoftheGodbeing,it
    isaconstantcalltotheveryimpossibilityofthis.Mansaspirationforactualizationonlyarisesnotinthe
    factthathisexpressionofitwillalwaysbefalse,Othernessandultimacywillalwaysbeerased,forthe
    inadequacyofexpressionresignsontologicalphenomenologicalquestionsonlytometaphors.
    Metaphor,asrevealedpreviouslytobeinternal,isnotaseparationoftruthfromitself,butinsteada
    standardofinexpressibilityamidstallthatisspoken.Theirinterrelatednessmakesbeingasdistinctfrom
    becomingimpossible,andtheseeverevolvingcomprehensionsconstantlyeffaceandthereforecreate
    anewtheultimacy."Theinwardrisingintobeing,theprocessofsubstance,isanunbrokentransition
    intooutwardness,intoexistenceorbeingforanotherandconversely,thecomingofexistenceintobeing
    iswithdrawalintotheinneressence.[177]"Theonlyconstantinthisbeinghowever,isnotthecontent
    butthecreationofcontentasitsessence,itslackofobjectivityisitsobjectivity.
    Thisseparationistheaffirmationofnonbeingwithinbeing,oftheselfnegationasafundamental
    partofactualization.finitudeunitesbeingdialecticalnonbeing.Mansfinitude,orcreatureliness,is
    unintelligiblewithouttheconceptofdialecticalnonbeing.
    [178]
    Thisontologicalresignationwithinnon
    being,isequallyimportanttobothauthors.Thereisnofundamentaldistinctionbetweenoneandthe
    other,theinteractionbetweenthetwocreatesthem..Locationisnotimpliedwithinbeing,therefore
    neitherisastandardbywhichtoproclaimonesubstanceandonenonpresence.Manincorporates
    Klein96
    theseintohimselfasfaithandanxietyrespectively,theseactasontologicalexpressionsandaffirmations
    ingivingthemexistenceand,yetthisisonlydoneamidsttheotherness.Faithalwayspresumesanxiety
    i.e.separation,froitiswhatovercomes.Anxietyassumesthatmanoughtnotsimplyremainasheis,that
    heactuallyisseparatedentirelyfromteleology,evenashecreateshimself.
    Thereisneveramomentwherethesearbitraryreligioussymbolscannotrelyonanindividual's
    relationtoittoproclaimultimacy.Theexistentialandtheothercannotdistinguishbetweenthe
    individualandthesocializationofitself,botharenecessaryintotalityofeachtoexpressanyideaof
    ultimateconcern.Ultimateconcerndiscernsnotbetweenwhatisreligiousandwhatisnot,forevenas
    thesocialelementprovidestheappropriatesymbols,anydemandoftheindividualistospeakinfullness
    tohimself.Thereisademandofthecompletepersoninthesedeclarationsofinfinitude,forsuchaclaim
    tocontainallofitself,thereisarequirementofresponsibility.Thewordspointstotheobligationofthe
    personwhohasfreedomtorespondifheisquestionedabouthisdecisions....Healonemustrespond,
    forhisactsaredeterminedneitherbysomethingoutsideofhimnorbyanypartofhim,butbythe
    centeredtotalityofhisbeing.
    [179]
    Manisalwayscreatinganddirecting,yetallowinghimselftobe
    moldedbytheveryideathatrequireshisaffirmationofitself.Thiscouldneverbedonebyanyoneother
    thantheindividual,whotakesonhimselftheimpossiblestatushisreligioussymbolwithinthesynthetic
    languageofsociety.
    Thisisthepowerthatrestswithinmantheabsoluteinstanthereliesonhimselfbyrelyingonthat
    whichconstituteshisgroundofbeing.Theimpossibilityofthisconstantlyarticulatedinhisverydecision,
    yetthisiswherecreationconcernshim.Onlythatwhatconcernshimisinfinitepossibilitycanthesubject
    andobjectrelationshiptobeaffirmedandannulledinthepowerofinfinitude.Itissimultaneously
    completelybeyondhim,forheisfinite,yetaccesseshimateverymomentheacknowledgesfaithinthe
    Klein97
    nothingnessofultimateconcern.Itisinexpressibletohim,andthereforebeyondevenphenomenological
    expressionifmanisunwillingtoassimilateitwithinhimself.Itisnevermanstoclaimhaveself
    transcendencewithoutthecompletelydeconstructedother,foritisreliantonparticipationinanalways
    motivatedsystem.Thisbinaryoppositionofdynamictensionisincessantlyimpliedwiththefiniteand
    participationinthisfundamentalotherbeyonditself.Heoscillatesanxiouslybetweenindividualization
    andparticipation,awareofthefactthatheceasestobeifoneofthepolesislost,forthelossofeither
    polemeansthelossofboth
    [180]
    Hisexistentialdedicationtothecreatedconcernisadevotionthatis
    constantlyincorporatingintoitselfanxietyandfaith.Thisisthesameproblemwhichplaguesthetrace,a
    tendencytodevotetheselfcompletelywouldderiveofthesymbolsrequiredforselfexpression.Yet,
    relyingontheformsofexpression,anythingbeyondthebeingheardofthesign,isonlycripplingthe
    fullnessofthebeingheardtoman.whenthereisnothingtoaffirm,acreatedrealitywillrequirenothing
    lessthantheentiretyofmantoverify.
    Afterthisdeeperobservationofbothofthesesystems,analogicallinescanbedrawn
    betweenthetraceandBeingItself.Theirpresenceisalwaysaffirmedanddenied,andanyanswertothe
    questionoftheirexistenceisnegatedbytheinquiry.Thephenomenologicalvalueisunquestionable,yet
    itslackofdirectcontentcastsitbeyondanyideaofbeing.Itisnotaconcept,ratheritisdrivenbythe
    creativevalueinmankind,yetallofthisincessantlyderivingfromanexternalpowertoformulateand
    thereforetocreate.GodisthenameofthepossibilityIhaveofkeepingasecretthatisvisiblefromthe
    interiorbutnotfromtheexterior.Oncesuchastructureofconscienceexists,ofbeingwithoneself,of
    speaking,thatis,ofproducinginvisiblesense,onceIhavewithinme,thankstotheinvisiblewordas
    such,awitnessthatotherscannotsee,andwhoisthereforeatthesametimeotherthanmeand
    moreintimatewithmethanmyself"[181]Thepresuppositionhereisnotofteleologicalstatus,but
    Klein98
    ratherthenegationofanobjectivetelosandbeing.Itisadeclarationthatalackofcontentisthefinal
    content,andwhatmakesanxietynegatedbytranscendence.Theformlessnessiswhatconquers,and
    whatmakesmandrawingonGodsformlessnesscapableofaffirmingman'sdevotion.Thisisactually
    freedom:freefromcontent,anddefinition,fromarequirementofinteraction,ortosaythathedoesnot
    act.Itispurepossibility,thesecretrevealedthatstillremainsassuch,obscuredfromevenexistence
    andnonexistence.Neitherbelongingtoinfinitudeorfinitude,itisonlysignificantwhenappliedtoand
    revealedasboth.Thesescenariosseeadevotionformulatedinadifferentform,ofanabsolutesecret
    thatneveractuallywas.Thisdoesnotderivefromanattitudeprioritizingeitherphenomenological
    expressionorindividualdevotion,butinanawarenessthatbetweenthemthereisnodifference.Sothis
    othermustbeaffirmed,theremustbesomethingexogenousepistemicrevelationalwaysimpliesthis
    typeofrelationship.Anideaofothernesssalwaysimpliedincreation,forthisconstructofreality,of
    speakingthenatureofthegianttohimself,arealwaysaninteractionwithsomethingnew.Beingitselfhas
    alreadyreliedonthetraceinordertobecalledGod.Thereisnorelianceonwhatwasbefore,forthe
    incessanttranslationinterruptsapureglimpseatthepast.Thereforethefullnessofcreationmustbein
    everymoment,andisalwaysjuxtaposingitselfwiththefullnessofthehumanitythatbroughtitabout.As
    soonasitisspoken,itiserasedandmovedbeyondperception,yetthisdialecticisanessential
    movementofdeconstruction.
    Thequestionsofexistenceornonexistence,ofaseparationbetweenwhatisauthenticandwhat
    isspokeninthemomentarequestionsappliedonlytoanontotheologicalperspectiveontruth.The
    questionofothernessisincessantlyaffirmed,notasanobjectorsubject,butsimplyasother.Thereisa
    completerelianceuponthis,"thateventhemeretransitiontoapropositionisaformofmediation,
    containsaprocesstowardsanotherstatefromwhichwemustreturnoncemore.[182]"Yetthis
    Klein99
    absoluteselfknowledgeisforevererasingitselfandtheother.Itremovesthepossibilityofreturningby
    pronouncingknowledgeofeithertobeimpossible.Suchphenomenologicalothernessofthetraceand
    BeingItselfistheselfeffacing,directiveofarealityresidinginfaith.Itdestroystheboundarybetween
    expressabilityandinexpressibility,foritisequallybothandneither..BeingItselfisnotinfiniteitisthat
    whichliesbeyondthepolarityoffinitudeandinfinityselftranscendence.Beingitselfmanifestsitselfto
    finitebeingintheinfinitedriveofthefinitebeyonditself.
    [183]
    Itiscompletelyinexpressible,yetthe
    usageoflanguageimpliesthatthequestionincessantlybeaskedbytheusageoflanguageitself.Inthe
    inquirythegapbetweendifferance,andtension,thetraceandbeingarecreatedsothattheymightbe
    undone.Itistheawarenessthatanybinaryoppositioniscompletelynegatedinadherencetothisother
    thatkeepstheprevioushierarchyofontotheologyfromsurreptitiouslyreforming.Theelementbrought
    tolight[inthepurephoneticalphabet]isapuresignifier(purearbitrary,itselfnonsignifying.Thisnon
    significanceisthenegative,abstract,andformalaspectofuniversalityandrationality
    [184]
    .Theyare
    definedbypolarityandcreatethejuxtapositionofpolarity,yetareseparatefromanyattemptsto
    presentitasother.Thisishowtheuniversalityofbothismaintained:bytyingthemtothesynthetic
    nothingnessoftheculturalsign,theycanaccomplishanythingmanputsbeforethem.Assuch,trace
    remainsinthisabstractform,untiltheindividualempowersbothitandhimselfwithvolitionand
    expression.Byrelyingonhispossibilityofexpression,heaffirmsthisabsoluteother,butalsogives
    himselfthecapabilitythevoicetoexpressit.Forneitherareconcernedwithoriginorhistory,infactitis
    thenonoriginofthetracewhichhasallowedforbeingitselftomakephenomenologicalfortitude
    possibleasthemostpossible.
    Theyalsonegatearelationtotimeandorigin,relyinginsteadonpurephenomenologicalformfor
    Klein100
    validation.AsTillichobserved,thebreakofontologicaltensionsisnotamatterofaccidentYetthis
    veryideaofbreakingimpliesvolition.Whetheritbethecollectiveortheindividualaffirmingthevalueof
    thecollective,directiontoendthesetensionsisalwaysadecisionamidstambiguity.Thiscouldnever
    beobservedhowever,withoutthepotencyofdeconstructionappliedfirsttoTillichianthought.Apurely
    phenomenological,purelypresentusageoflanguageistheonlypossiblecreationforBeingItself.
    Tillich'sattemptstodothisareinadequatewithoutDerridassupplantationofeverythingotherthanthe
    fullnessofthepresent.Thisallowsforthecompletenessoffaith,andthenecessarysubjectivitywhen
    speakingonreligioussymbols.Onceagain,thisrelationtononpresenceneitherbefalls,surrounds,nor
    concealsthepresenceofprimordialimpressionratheritmakespossibleitseverrenewedupsurgeand
    virginity
    [185]
    .Onlybyrelatingtoaformlessphenomenologicalotherwhichtakeseverythingelseinto
    itself(asmadeapparentindeconstruction),cancompleteselfactualizationarise.Itistheultimatestatus
    ofmanascompleteyetincomplete,thatprovidesthespecialcontentforBeingItself,andgivesthe
    properlifeanddeathtothereligiousandexistentialquestions.Historycreatesuniqueevents,notones
    thatcanbetestedagainandagain
    [186]
    .ThustheyareofnovaluetorealizingBeingItselfifthehistory
    offormiswhatisimportant.Forasenseofpastremovesfaithfromthenowtoplaceitanideafromthe
    past,andtherebyvoidsfaithcompletely.Theuniquenessisonlyvaluabletodescribeultimateconcern
    thatisalwaysunique,andineverymomentisuniquelypresent.Familiarityasrepetitioniswhatdistills
    faithintheotherfromthevigorrequiredtoconqueranxiety.Thenegationofintrinsicmeaningiswhat
    makesthesignsoftheraceuseableandindicativeoftheexistentialinvestmentbehindwhatisstated.
    Themajorityoftheideasofdeconstructionhavebeenfocusedmoreonspeechuptothis
    point.Itisworthhowever,articulatingconceptsmoreapplicabletowritinginadditiontospeech.Where
    Klein101
    speechwaspowerfulbecausemanspoketoanother,writingwasthedeclarationofdecayfromspeech
    bykeepingspeechalive,writingwasforcedtolingeronwithoutanobject,preservedbythe
    metaphysicalother.Thehistoryofmetaphysicsthereforecanbeexpressedastheunfoldingof
    thestructureorschemaofanabsolutewilltohearoneselfspeak.Thishistoryisclosedwhen
    thisinfiniteabsoluteappearstoitselfasitsowndeath.Avoicewithoutdifferance
    y
    avoice
    withoutwriting,isatonceabsolutelyaliveandabsolutelydead.[187]",Differanceleadsthe
    wayintheseregard,asitscontentisparticularlyapplicableinbothspeechandwriting.Thelattertwo,
    spacingandrepetition,arethosewhichonlyapplytothelatter.Notonlythat,buttheyareconcepts
    applicableintheiroriginalformstotheplagueofontotheology.Onlybythepretensesofbirth,of
    absolutelifetakenbyDerrida,cantheythenbereappliedinordertodeconstructanysuchimpediments
    encounteredagainbyTillich.
    TheweightofrealityandincessantoriginrestinguponhisshouldersDerridasmancomesto
    findcoherencyindifferance.Thearchetrace,andthenonoriginarealwaysbeingresurrectedand
    birthedwithintheprocessofspeech.Yetthereisnoform,nothingtomakesenseofthearchetrace
    itself.Thissystemofcoherencyiswhatallowsthepowerofmansverificationtobemademanifest,for
    the"deconstructionofthearche,onedoesnotmakeachoice.[188]Thereisnothingbeyond,andthe
    entiretyofmaniscontainedwithinhisexperienceofthetraceandhimself.Hecannotevadethetrace,
    foranyevasionsubsumeshimselfintoitspower.Thevalue,the,iswhatremainswithinitevenaswe
    acknowledgethat,puretraceisdifferanceitdoesnotdependonanysensibleplentitude
    [189]
    Itsnot
    content,andnonexistencearenowdisplayedasinexpressibility,andthereforeremainpertinentto
    sociologyinitseffectsalone.Thusreasonandcoherencyarenotaprioriassumptionsoftheindividual,
    butarearticulatedonlywithintheboundsofwhathehasdeclaredcoherentwithinhissociological
    Klein102
    sphere.Thisdifference...permitsthearticulationofsignsamongthemselveswithinthesameabstract
    order...itpermitsthearticulationofspeechandwritinginthecolloquialsense,asitfundsthe
    metaphysicaloppositionbetweenthesensibleandtheintelligible,thanbetweensignifierandsignified,
    expressionandcontentetc
    [190]
    .Thisistheaffirmationofthesyntheticsign,evenasitismade
    coherentsystematically,itisonlytheindividualwhichcreatesthis.Hedeclaresitsuniversalizability,for
    withouthimsensewouldbelost.Nothingguidesmeaningtoorderwithouttheexistentialhandtoguide
    it,toarticulatewithpurposeandintentionality.
    Yet,ipsofactobyarticulation,heacknowledgesdifferanceHespeaksconstantlyofit,and
    saysisnothingwithoutitThiscreationistheformationofform,butit'sontheotherhandthebeing
    imprintedoftheimprint
    [191]
    .Themomentthatspeakingoccurs,thisimprintisgrasped.Itsgrasping
    subjectsittodifferanceortranslationbytheselfvoice.Itistheactionofdeconstructingandrebuilding,
    livinganddyingwhichdominatelinguistics,aconstantexchangefollowingthedeathofGod.Thisiswhy
    manmustaffirm,withintheentiretyofhimselfateverymoment,thatwhatisbeforehimisthecase.The
    contentspeaksmuchmoresoftlythanhewhorelatestotheobject,thisisevenwhatbringstheobject
    intoexistencebyallowingitsimprint.
    Thisisthecreationofcoherence:requiringthebeingheard,asthegrindinginterpretationofman
    lustsformoreselfaffirmationbyrewriting,evensomethingassyntheticasthesign.Thisisthecurseof
    creation,everymomentofitcontainsdeath,evenifitisnotinrelationtoanontotheologicalseparation
    fromlife."Suchadeathisnotgiveninthefirstinstanceasannihilation.Itinstitutesresponsibilityasa
    puttingoneselftodeathorofferingone'sdeath,thatis,one'slife,intheethicaldimensionof
    sacrifice.[192].Thisisthedeaththatmustcomebeforedifferance,asevenitsstructureinthebookhas
    Klein103
    beendeconstructed.Itnolongerreferstoantheinnateabyssimpliedbyontology,butinsteadisonlya
    referencetowhatisimpliedineverymomentofcreation.Manmustbewillingtoviewtheothernessof
    hisdecisioninabsolutedevotion.Itisneverfinal,yethesacrificesanyofhisselfconsistencyinorderto
    affirmthesimplestrealitiesdeclaredinspeech.Formantochooseone,allothersmustbesacrificed.for
    Differancetoremainerect,decisionbecomestheunknownother,thesecretthatcanneverbedivulged
    untilhehastakenthestepofspeaking.Thelifeofoneimageisthedeathofanother,whichisanarena
    enteredonlywhenmanspeakstohimself.[193]
    Beforehisdecision,theimagesofmanyrealitiesflashbeforehim,beyondarticulationyetmore
    thannothingbasedupontheireffects.Thebeingheardofthemanpresentsinfinitereality,aconstant
    stringofinterpretationofwhatliesbeforehim..Yetuponhisdeclarationofwhatis,upontherevelation
    ofwhatthefullnessofthesignifiedistohimself,heaffirmsthedeathofalltheseimages."Thismoment,
    however,istheunitywhichexcludesdistinctionfromitself.ITisconsequentlythisunitywhich
    consciousnesshastotakeuponitselfforthethisassuchisthesubsistenceofmanydifferentand
    independentproperties[194]"Hegelianepistemologyisnotsolelyapplicableinthatarena,butappliesto
    decisionasawhole.Theimageseffectevenhim,astheyinfluencethemselvesastheyareunifiedinhis
    consciousness.Anyrelationtowhatisheardisreconstructedcompletely,andallthatremainsisthe
    translationofbeingheardtohimself.ThisishowheescapestheKantiancategories,byrevealingthat
    theyareevershiftingandvacillatingeveninthemomentsof"repetition".
    Thusitisnotalogos,anentitywhichpresidesoverwhatisrepresented,butisinfactthe
    decisionaryconstructofsociologyanddifferance.Whatappearstofunctionasmetaphysicsremains
    entirelyphenomenologicalasproposedanderasedbytheindividualateverymoment.Hespeaksof
    differenceanddeath,ofconstantcomprehensionbyallowingonlyonetocontinue.Hespeaksof
    Klein104
    infinitudeineveryquestion,foreveryanswerthusbecomesthenextquestion,andisalwaysbeing
    rebornandcombatingthestatusofanemptyresponsewithalivingstatementofdifferancemadebythe
    individual.Toneandforcesignifythepresentvoice:theyareanteriortotheconcept,theyaresingular,
    theyare,moreover,attachedtovowels,thevocalicandnottheconsonantalelementoflanguage.The
    forceofexpressionamountsonlytovocalicsounds,whenthesubjectisthereinpersontoutterhis
    passion
    [195]
    .Thepowerandvitalityofwhatissaid,isonlybroughtforthuponthedeathofan
    ontologicalGod,abeingasafixedpointwhereinlanguagedecaysthroughouttimedeviatingfromits
    origin.Differanceisnowrevealedasthelifeofwhatappearsfortheindividual.Itishisconstructofvigor
    andpassion.Itisthisabsolutecreationthatrepresentsmanhimself,thatnoonecouldevercontradict
    andspeakovertheexistentialqualityoflinguisticsthatarethephenomenologicaldeclarationofwhat
    liesbeforehim.

    RelyingonceagainonhisanalysisofSaussurianthought,thedichotomybetweenspeechand
    languageremainspertinent.Initsoriginalpresentation,Saussurehadproposedthatwritingconvoluted
    andmisconstruedthepuritythatwastheintentofspeech.,Duetowriting"beingwritten",ithadbecome
    anillusoryfinalitythatsoughttocontainspeechwithinitself."writingisunrelatedtotheinnersystemof
    languages
    [196]
    Thusitsimpositionisaggressiveandpurelyselfaggrandizing,wrestlingtheintentfrom
    speechand,solidifyingitwithinwriting.However,asDerridacontinuouslyandrigorouslydestroysthis
    typeofoppositionbetweentheexternalandtheinternal,itisquicklyrevealedthattheoutsideisthe
    inside.Spacing(noticethatthiswordspeaksthearticulationofspaceandtime,thebecomingspaceof
    timeandthebecomingtimeofspace)isalwaystheunperceived,thenonpresent,andthenonconscious.
    Klein105
    Assuch,ifonecanstillusethatexpressioninanonphenomenologicalwayforherewepassthevery
    limitsofphenomenology
    [197]
    .Spacinghereistherevelatorymeaningasrepresentedasthepause
    betweenwords.Ontotheologically,itexhibitstheabsoluteseparationbetweenmanandGod,thatthe
    lifeofeachwordhasbetweenanabsolutesilenceofdeath.Itistheinexpressibleseparationbetween
    thedivinelifeandphenomenologicallife,theessenceisseparatedfromexpressionoverandoveragain,
    justaswordsonapage.Itisthisbywhichdifferencebetweenthem,andthereforemeaningconveyed
    tothehearerorthereader.Theseparationbetweenthesignsiswhatdistinguishesonefromtheother,
    andthereforeofrationalityingeneral
    Thisideaofdistinctionbetween,continuesbeyondsimplespeech.Originaryspacingisacall
    backwardstothehistoricalnascentoflanguage.Amomentwhereinwhichitwasformulated,aninstant
    wheremanwasconjuringpassioninordertospeakisimpliedinspacing.However,byspeechipso
    factoresidingwithinthespatiotemporalsphere,suchterminologydealswiththeproblemsofthistype
    oforigin."Languageisastructureasystemofoppositionsofplacesandvaluesandanoriented
    structure.[198]ThisisthegenerationoflanguageasstatednotonlybyRousseau,butbythetradition
    ofthetheologicaledificeingeneral.Thisideaofafixedpoint,ofanoriginalpuritythatwouldnecessarily
    becomeunpreserved,createsanobjectivepointwhenlanguagewasformulated.Thespecificqualitiesof
    thispointisnotimportant,onlyitsfinality.Thisirrevocabilityisnotjustapointunderstoodpositively
    withinthelanguageitbegan,butcontainsthenegative"before"whichlanguagewasandthenitwasnot.
    Itgrantsobjectivevaluetothispointasaarticulatedevent,andsolidifiesperhapsthegreatest
    oppositionwithinlogocentrism:oneofnonbeingandbeing.Inexpressibilityhasyettocomeintoplay,
    foritthedivineoriginofspeechstillindicatesthemostinexpressibleabsenceofpresencewhichexisted
    beforelanguage.Notapointintimewhereinwhichmancouldnotspeak,butapointofcontactwhich
    Klein106
    manreliedoninordertospeak:theideaofGod.Thepurityhassincealwaysbeensuffocating,or
    dispersedasDerridatermsit.Itcontainslifeanddeathwithinitselfalso,butonesthatspeakincessantly
    oflifeasunderstoodwithoutdeath.ItsspeechonanancientGodisthentheDispersion,asthelawof
    spacing,isthereforeatoncepurenature,theprincipleofsocietyslifeandtheprincipleofsocietys
    death.Thus,althoughthemetaphoricoriginoflanguagecanbeanalyzedasthetranscendenceofneed
    bypassion,theprincipleofdispersionisnotalientoit..[199]"Themeaningisalwaysconvoluted,
    dissipatedbythechronologicalseparationimpliedbyintrinsicmeaning.Lifehaslongbeenseparated
    fromspeechandtheindividualinthemomentanoriginisdeclared.Thisunavoidabledistanceplaced
    nonbeingoutsideoflanguageitwasspeechnotofinclusionbutofexclusion,ofabsolutelife.This
    finalityhasplaguedlanguage,andanabsolutegapbetweenlifeanddeathisaverytangibleexampleof
    whatDerridaabscondedfrom.
    Inontotheologicalterms,Deathisarepresentationofincompletenonbeingwithintheprimal
    structureofbeing.Rather,asthisisapurelyphenomenologicallinguisticexpression,anabsolute,
    completeandtotalgapcanneverbegenuine.Theabsenceofpresenceisinadifferentrepresented
    here,foritisthedeathimpliedineverymomentoflifeinspeechandwriting,ofanecessarystiflingof
    articulationinordertoattributetoitactualvivacity.whatwritingitself,initsnonphoneticmoment,
    betraysislife....itistheprincipleofdeathanddifferenceinthebecomingofbeing
    [200]
    Hisutilizationof
    thisterminologyisnecessarytoshowtheactualizationofaphenomenologicalapproachtolife.
    Existentialdeaththen,isthenewpointoforiginandtheincipienceofpurecreation.The
    superficialityofspacingisovercomewhentheindividualtakesdifferanceintoaccount.Conversationis,
    then,acommunicationbetweentwoabsoluteoriginsthat,ifonemayventuretheformula,autoaffect
    Klein107
    reciprocally,repeatingasimmediateechotheautoaffectionproducedbytheother
    [201]
    Thisabsolute
    originisthefullnessbywhichhereferenceshimselfanddefiesthetelos.Byconductingspeech,he
    deconstructsanythingbeyondwhatappearstohim,andthemeaninghechoosestoassigntoit.Itisthis
    nonoriginthatgiveshiswordscoherency,andtheirstrengthtohimself.Whenencounteringwriting,this
    ideaofconversationoccursoncemore.asHeallowsthefullnessofhisselfpresentationtoactas
    anotherabsoluteorigin,onethatisalwaysbeingrecreatedandreestablished.Theseelementsof
    expressionanddecision,arephenomenologicallyindecipherablefromeachothertheseparationhereis
    onlytoallowforanauthenticanalysisofbothandtomovebeyondanyexternalteleologicalmotivations
    intothefullnessoftheplay.Thefacadeisindistinguishablefromtheentirety,andthusisrevealedtobe
    thecompletionoflanguageandexpression.
    Theconstantinteractionbetweensubstanceandnonsubstanceasorigin,theideaofabsolute
    negationbeginstofadeaway.Ascreativepowerclimaxesinarticulation[202]andsuchmeaningis
    renderedtohimviaconversation,theideaofthetheatercomesentersthegame.Whatterminatesand
    revivestheideaoftheateristheperspectivethatitisnonpresenceposingaspresence.Itisthemost
    savageandperpetuatedfacadewhenmansimulatesasimulation,playingasnothingatall.Yethestill
    speaks,stillreliesonhisincessanthearingandcomprehensionofhimselftobreedtheworldfromwhich
    heisseparated..Nowthateventhisgapinpresentationandintentisdoneaway,with,theplayhas
    beenrevitalizedtonolongerbetheplay.Presencewillbefull,notasanobjectwhichispresenttobe
    seen,togiveitselftointuitionasanempiricalunitorasaneidosholdingitselfinfrontoforupagainstit
    willbefullastheintimacyofaselfpresence,astheconsciousnessorthesentimentofselfproximity,of
    selfsameness[proprit].
    [203]
    Asthesignifierhasbecomethesignified,thedeathoftheillusionisthe
    Klein108
    veryideaofauthenticity.Nowgenuineengagementcanoccur,andneveragaincanspacingdeterthe
    beingheardfromtheindividual.."Thesignifieristhedeathofthefestival.Theinnocenceofthepublic
    spectacle,thegoodfestival,thedancearoundthewaterhole,wouldopenatheaterwithout
    representation.Orratherastagewithoutashow:withouttheater,withnothingtosee.Visibilitya
    momentagothetheorem,herethetheatreisalwaysthatwhich,separatingitfromitself,breaches
    [entame]thelivingvoice.WhereasRousseauwasdeterminedtodesignateapassionateandnatural
    beginning,Deconstructionhasalreadyremovedthedifferencebetweenthebeginningandtheend.Even
    asRousseauacknowledgedtheabsolutefalsehoodoftheactorandthepreacher,[204]Theabsolute
    presenceofthesignifierandtheselfspeech,elevatestheactortolifeandthepreachertoGod.Itpushes
    theiraspirationsdowntowardsthemaswell,untilultimatelytheymeetamidsteachother,their
    masqueradeofpresencecompletelyindistinguishablefromthefinalityofanyothersignifier.Hegelwas
    oneofthefirsttobegintotakeproximityseriously,withasmuchfervorofspeakingastheclassic
    traditionshadtakenitsopposite:death(theunknown,thesecret,theincomplete)"Theynolonger
    involvetheoppositionbetweenbeingandknowingtheyremainwithintheundividedsimplicityofthe
    knowingfunctiontheyaretruthisformoftruthanddiversityismerelydiversityintheformof
    truth.[205]"Theplayhascompleteditselfanyseparationofitfromitsgoalofexpressionhasbeen
    destroyedknowingaplayhasbecomeasreflectiveofpresenceasknowing"therest"ofreality.
    Theambiguityofthenonphoneticmomentsupplementedbythisdualityoforigin,
    allowsthecompletenessoflanguagetoarise.Thelackofobjectivecontent,ofrelianceonformalized
    concatenationfurthereffacesSaussurescase.Equallyso,theoriginisnotoneofpositiveandobjective
    content.Rather,nonoriginisequallyincorporatedandneededtounderstandorigin.Expressabilityis
    thenanessentialpartoftheinexpressible.Thegapremains,yetneitheriscoherentwithouttheother
    Klein109
    portionofthestructure."themostwidelysharedbeliefisthatresponsibilityistiedtothepublicandto
    thenonsecret,tothepossibilityandeventhenecessityofaccountingforone'swordsandactionsinfront
    ofothers,ofjustifyingandowninguptothem.Hereonthecontraryitappears,justasnecessarily,that
    theabsoluteresponsibilityofmyactions,totheextentthatsucharesponsibilityremainsmine,singularly
    so,somethingnooneelsecanperforminmyplace,insteadimpliessecrecy[206]"Manscreativepower
    isnothingwithouttheabilitytodestroyaswellasconjurehecannotmakepublicwithoutalsomaking
    hisownprivacytheultimatesecret.Thesecret,inthiscase,isthefactthattheplayisthesameasthe
    rest,thattheonlyonethatseparatesitfromanythingelseisman'sowninsistence.Hecannotseparate
    lifefromdeathwithoutdraggingthedeathalong,theirrolesareonlycomprehensiblewithintherestored
    absolutepresencewhenisexclusiveandinclusive.Hisontologymustallowfordeathineverymoment
    thatlifeisspoken,andinthisthepowerofdecisionismadeasclearasitisunavoidable.Thatabsolute
    distinctionbetweentheseisnegated,forthetotalityistheabsoluteotherandwhatiscontainedin
    spokenandunspoken,bothareequallypositiveandnecessaryselfexpressions.
    Theplaycontinuestodeconstructsthisideaoforiginatall,apermanentatpointwhereinwhich
    speechisasimpledeviation,asubstitutioninplaceofthepurityofpresence.Theplaypresentsa
    facadeofreality,yetnowthisisrevealedtobeitinfullness.Itisthisaccentuation,an
    acknowledgementofitssyntheticpresence,thatgivesandnegatesitspower.Yetthefinalized
    beginning,thenaturaloriginisdiscarded,fortherecouldeverbeapointwheremancannotspeakin
    fullness.Nobeingpresidesoverhisspeech,andinthisisitsfreedom.Evenahistoricalanalysis,an
    immersionintothespiritwouldsimplyfindwhatwastheplay,whatwasasubstitute.yetthesupplement
    isalwaysthesupplement.Onewishestogobackfromthesupplementtothesource:onemust
    recognizethereisasupplementatthesource.[207]Theperformancecanbecomeaninvigorated
    Klein110
    reality,fornothingelseliesbeyondthisincessantchainoffalsehood.Thesignssyntheticnatureisnot
    oneofpassionbutofthetotalityoftheculturaltracethisalonecanrevitalizetherepresenterasthe
    represented.Representationbecomestheverythingitachievesforinlightoftheincessantaccusations
    ofpresence,thatitisindistinctandwithoutcontent.Inthisambiguityformerasasimplenounit
    becomesthepropernounitsexpressionasindistinctcreatesitdistinctly.
    Itisatthisabsoluteoriginofarticulation,thattheobjectcannotinterferewithman'sselfspeech,
    hisownbeingheardwhereinspacingandrepletionareconquered..Ifthefundamentalpresenceofthe
    thingispurelyinthesignifiedasthespoken,andtheconstanterasureofthetraceviadifferance
    removesman'srelianceonreason,repetitionhasdiedwithGod.Inadefianceoforiginarisingfroman
    expressionofpassion,Derridadefeatsthepurityofexpressiblepassion.Itisnotinthiswhichallows
    passiontobeimportant,butthefactthatitmustalwaysberemadeandreconstitutedinitsfullness.
    languagedoesnotbeinginpureanguishorratheranguishsignifieditselfonlythroughrepetition.
    [208]
    .
    Itwas,indaysofclassictheologythatthefortitudeofanthatideaderivedfromthefactthatitcouldbe
    referenceitselfviarepetition.Anguishwouldbewithoutcontentifanguishobjectivelycontained
    anguish,andwassimplyreferencedviathesignofanguishtowardstheabsoluteideaofanguish.Yetthe
    factthatitisreliantmeanstheobjectofrelianceisthatwhichisalwaysspoken.
    [209]
    Thusthecommon
    nounofanguishreferencesthefinal,precise,properideaofanguishitself.
    Theoriginaryanguishthatpresentsitselfasproperhasbeendispelledwiththefinalityof
    expressionintheselfeffacingnatureofthetrace."thepossibilityofrepetitioninitsmostgeneralform,
    thatis,theconstitutionofatraceinthemostuniversalsenseisnowapossibilitywhichmustinhabitthe
    pureactualityofthenow,butitmustconstituteitthoughttheverymovementofdifferanceit
    Klein111
    introduces
    [210]
    .Theobjectivityorabsolutismofwhatrepeatedissupplantedbytheideathat
    repetitionispossibleAfundamentalcoherency,orthatofarticulationingeneralispossible,istrue
    repetition.Itistheexpressionofpurepossibilityandambiguity,ofabsoluteexpressabilitywhichbrings
    theideaofrepetitiontolife,thanequallydestroysit.Whatisrepeatedisnotabsolutecontentderiving
    fromanguish,butratherthatwecontinuetoreferenceanguishregardlessofthecontentitwillnow
    contain.Foritmustcontainassurelyasmanmustspeak,andthereinisitsstrength.Thelackofabsolute
    "lyingbeyond",oranythingtodeviatefromthephenomenologicalpresencebringslifebothtononbeing
    andbeingasconcepts.Completeproximitydoesnotweakenasentimentlikeanguishbecauseitdidnot
    absolutelybegininfactbecausethebeginningofitwasintheinstantitwasarticulatedisabsolutelyalive
    andbeyondthedeathofthepast."Indeedwesayofaninscriptioningeneral,inordertomakeitquite
    clearthatitisnotsimplythenotationofpreparedspeechrepresentingitself,butinscriptionwithinspeech
    andinscriptionashabitationalwaysalreadysituated.
    [211]
    .Thepossibilityisconstant,andcannever
    beseparatedfromselfspeech,savefortheinstantofdeconstruction.
    Thestrengthremainswiththesignasthesignifier,andthereforeoftheindividualinrelationto
    himself.Theexistentialelementsculminateinthisfinalmomentofacknowledgementofspacingand
    repetition.Asalways,death,whichisneitherpresenttocomenorapresentpast,shapestheinteriorof
    speech,asitstrace,itsreserve,itsinteriorandexteriordifferanceasitssupplement
    [212]
    .The
    phenomenologicalportionincessantlyimpliesthetelosofspeech[213],it'sthedirectiveline,thatrelies
    ontheindividualtoacknowledgehisrolebeyondtheinstant.Hiscreativepowerasabsolutelifeand
    deathcanexistonlyamidstthepureambiguityofthetrace..Thispushinghimbeyondaweakening
    Klein112
    demarcationofessentialexpression,hecanbirthtohimselfanewlinguistictelosthatwilldiehassoonas
    itisenterswhatisheard.Thusspacingdoesnotrepresentacompletedichotomy,butratherthedeath
    bywhichspeechgainsdirectioninbeingheardandwhatwasnotspoken.Hecreatesthepossibilitiesof
    lifeviahisarticulation,andthereforedoesnotallowspacingtorepresentabsolutedeath.Itinactsthe
    nascentforlifebetweenwhatisheardandwhatisnotspoken.Thespacingisthenonbeingofsilence,
    ofkeepingnoteventooneself,ofnotsaying.Itisrequiredsupplementtothepurityofselfexpression,
    whichcannotpermittheinterferenceofapointoforigin.Inhiswriting,heacknowledgestheabsolute
    creativepowerofthewrittenotherandnothisspacingfromitwhichinstigatestheabsoluteoriginofhis
    textineverymomentofanalysis.Thusthedeathofrepeatedspacingisfullnessoflifewhichvoidsthe
    inexpressibilityofphenomenologicalspacingandthestagnancyimpliedinrepetition.
    TohaveafullergraspoftheexistentialandphenomenologicalconceptsTillichutilizes,these
    principlesofdeconstructionmustbeappliedwithidenticalvivacity.Itisonlythroughthesemaximsthat
    Tillichstheologicalideasbegintobecomepossibilitytheymovehimbeyondthetrapsoftheologyinto
    therevelationthatphenomenologyistheonlyplacecapableofhousingmansultimateconcern.As
    mentionedpreviously,ontologypresentsitselfasfinalizedonlywiththeincompletenessimpliedbyfaith.
    Thereisnoseparationhere,forthetwoarenecessarilyselfcompleting.Byallowingthissynthesistoact
    intotality,onlythendowereceivethefullestrevelationofBeingItself."Thetermselfdetermination
    pointstotheambiguityofidentityandnonidentity.Thedeterminingsubjectcanonlydetermineinthe
    powerofwhatheessentialis.Butundertheconditionsofexistentialestrangement,itisseparatedfrom
    whatheessentiallyis.Selfdeterminationintofulfilledhumanityisimpossibleyetitisnecessary....Thisis
    theambiguityinselfdetermination,thedignityandthedespairofeveryresponsiblepersonality.[214]"
    Foritrestsnotupontheobjectivecontentthatwasmadediscernibleviathedisjunctionofspacing,nor
    Klein113
    wasittheincessantawarenessorrepetitionofhisanxietythat"throwsthisbeing[215]".Ratheritisthe
    deathimpliedinlife,thesynthesisofhisincompletenessasanecessaryconstituentofactualizationthat
    allowsmanselfreferentialtranscendence.Hespeaksofitexistentially,movingphenomenologyinto
    thefullnessofthepresent,beyondseparationsandintodifferance.Theseparationiswhatmakesit
    deconstructedandcomplete,andwillbeshowntobewhatclosessuchagapasmanrelatesto
    beingitself.thisalldonewhilstcreatingamidstanonorigin:hisultimateconcern
    BeingItself,ascreativepower,escapestheabsoluteassumptionsofpositiveontologyand
    origin.Ittranscendsthesedownwardsandinwardsinamovementwhichiswhatallowstoexistpurely
    phenomenological.Theindividual'srelianceonthecompletenessofBeingItselfandfaith,without
    contentandnegatingabsolutedistinction,thatcreatesforauthenticfaith.Itisselfdeath,thegiftof
    deathfromtheinside,thatgivestruepowerofcreationtomanfromtheother.Theunconditional
    appearselementappearsinthepracticalshapingfunctionsofreasonbonumipsu.thegooditselfasthe
    normofallapproximationstogoodness.Botharemanifestationsofesseipsum,BeingItselfasthe
    groundandabyssofeverythingthatis.
    [216]

    ThispointstoGodassubstanceforwhatis,andoriginallymightappearanexpressionof
    absoluteessence.However,thereisamovebeyondandwithinthistermviaadeconstructedideaofthe
    terms.Anabsolutereference,apointofautonomousoriginfrequentlyhasclassifiedthebeingofGod.
    However,Tillichdoesnotallowthisargumenttoenactasolutiontotheinfinitequestions.It's
    manifestationasboth,thegroundandtheabyss,assolidificationandabsence,takesspacingupon
    BeingItself.Bothareexpressionsofreality,beyondobjectivecontentyetcompletelycontainingit,for
    thefoundationofsensespokenofinthefundamentalotherisstillassignedtoit.Itisthissame
    Klein114
    unconditionality
    [217]
    ,andit'smovementbetweencontentthattakesallbetweenthegroundandthe
    abyss,whereinwhichcreationbegins.
    Thisunquenchableandincessantbirththatopposesanyrelianceonevolutionarygrowth,
    proclaimsthevitalitynotonlyoffaith,butalsoofmanspowertoverifyit.Itisthefortitudeamidsta
    universal,plaguedandfortifiedbythatideawhereinwhichtheexistentialideaofdifferancecomesto
    light.ForTillich,itisnotknownasdifferance,butratherafacetofthecouragetobe.Withthis
    courage,hecreateshisrealitybythelawsoffaithuponwhichhisultimateconcerncanbeactualizedand
    hecanresidewithinit.Formanmustimposehimselfinthismanner,eveninregardtothelawsbywhich
    heconductshimself,inordertocreatehisfaith.Therearenothingsinnature,thatis,noobjectswhich
    arenothingbutobjects,whichhavenoelementofsubjectivity.Mansepistemologyisasmuchengaged
    infaithandinterpretationasanyotherfacetofhim,thusevenhisultimateconcernisabsorbedintoyet
    defiesthissubjectandobjectinteraction.Uponthiscanvasofunderstandingwithoutdefiniteformhe
    writesofhisknowledgeofbecomingandbeing.Itishisconstantinteraction,hisrelationpresentingthe
    fullnessoftheobjectonlytohimself,thatthisfaithismadepowerfulenoughtoinquireintobeingitself.
    Thisproclamationoffaith,thatthemomentiscompleteandyetwilldieinthenext,asa
    syntheticsenseofcompletionisanecessaryelementoffinitude.itisthisconstantpolarity,that
    illuminatesman'sexistentialquestion,theconstantandfullpresenceofnonbeingtobeing.Yethis
    declarationsofontologicalfinality,astheabilitytoneverrepeathimselfindicatesman'sability
    continuallytranscendhimself.Theremustbenocompletecontent,yetequallysoarbitrarinessisnotan
    objectthatmanascertains.It'srelevanceisonlywhatpresentsitselftohim,inhisacknowledgementof
    himselfasadynamicself.The"self"isonlyadeclarationthatfaithispresent,thatitcompleteshimand
    constituteseverythingbeyondhim."Theeternalpresentismovingfromthepasttofuturebutwithout
    Klein115
    ceasingtobethepresent.Thefutureisgenuineonlyifitisopen,ifthenewcanhappenandifitcanbe
    anticipated[218]"
    Inthisaffirmsanddeniestherealityaroundhim,deconstructingandbuildinginlightofhis
    faithintheultimateconcernheseeswithblindeyes.Thisobsessionconsumeshim,asmanparticipates
    initbeingitselfbyactualizingthequalitiescontainedinultimacy.Thejuxtapositionofexistentialismand
    ontologyremainhereinordertobothaffirmthenecessaryconstituentsofeachother,butalsodenyany
    distancebetweenthetwo.Ineveryinstance,manproclaimshimselfashespeaksepistemically,relating
    notinpuritytotheworldaroundhimbutrathertohimself.Heisalwaystranslatingandsubsuming
    knowledge,ratherthansimplyinteractingwithanyimpositionofanontologicalpresence..Anycognitive
    actisbornoutofthedesiretobridgethegapbetweensubjectandobject.Theequivocaltermforthe
    resultofsuchareunionistruth.
    [1]
    Thisideaofareunionisnotonewhichhindersthetranslation,but
    simplythetimeofreflectivedifferanceuponwhichcreativityisallowedThereisalwaysadistinction
    betweenmanandhisspeech,andassuchcanneveranalyzeauthenticallyinanyform.Hegraspsat
    completionbutcanneverreach,evenamidsttheoccurrenceofknowledgeandunderstanding.Thus
    manmuststepinfaith,withoutknowingthenatureoftheobjectbutonlywhatheknowstohimself.This
    ishisreunion,onethatheinstigatesandends,thathemustbeincontrolover.Manspeakstohimself
    beforedoingsowiththeobject,andinthishenegatesanyobjectivityintheprocess.
    Dynamicsismostaptlydemonstratedinanabilitytoparticipateinthecontentofreligion
    thatmancreatesforhimself,Itisthecreativepoweroffaithinmanandthefortitudeoftranslationto
    givetoitselfobjectivecontent.Dynamicsdrivetowardform,inwhichbeingisactualandhasthepower
    ofresistingnonbeing.Butatthesametimedynamicsisthreatenedbecauseitmayloseitselfinrigid
    forms,andittriestobreakthroughthem...theresultisthelossofbothcontentandform.[219]This
    Klein116
    presseshisbeingagainstnonbeing,butspeaksofbothandneitherconstantly,forineverymoment
    whichvitalitymustinvolveboth.Itisobjectiveinthesameinstantthatthecompletenessofits
    subjectivityanddeathisacknowledged..finiteindividualismproducesatensionwithfinite
    participation[220]Inthis,theindividualmustconstantlyaffirmanabsolute,yetindefinableotheramidst
    thetotalityoffaithinhisexistence.Heinquiresbeyond,anauniquewaythatwouldinfact
    acknowledgeonlyhimself,yethispowertocreatepusheshimbeyondthis.Thisistheveryreasonwhy
    BeingItselfcanneverbethesameentityontotheologyrationalized.Itaffirmedsolelyareligiousform,
    andeveninterpretationalmethodssimplyreferencetheconstantbasisforthelogicbywhichtheirclaims
    aremade.ThisisthesamefinitudeofGodhimself,theabilitytomanipulatefromwithinbutnever
    transcend,heremainsconfinedtobinaryoppositionofthelogosjustastheStoicswere.Ittranscends
    thepurityofhopeandloveinfavorofamoreradicalformyettranscendsanydistinctionbetweenthem.
    Thisabsoluteambiguityandcompletephenomenologicalstatus,thisflatandcomplete
    expressability,isofutmostimportance.Similartothecharacterimpliedinthetrace,onceagainisthe
    negativepowerofBeingItself.Methodsusedtosolidifyhispresencewithin,orasdistinguishableasany
    specificity,workagainstcreativevitalityratherthaninitsfavor.Godisessentiallycreative,and
    thereforeheiscreativeineverymomentoftemporalexistence,givingthepowerofbeingtoeverything
    thathasbeingoutofthecreativepowerofdivinelife."
    [221]
    .Thiscouldbeabasicpremisefornegative
    theologyingeneral,yetBeingItselfmovesbeyondandwithinsuchasystemsothatitdoesnot.As
    revealedhere,theendlesssubjectivityofcreationhereisnotalimitationbutastrength,asourceof
    power.Thereisadeconstructedabsenceofwhatitmeanstobecreative:thatonecannotbecreative
    withoutcreatingandthereforecreationiscreating.Theinfinitecapacitytocreateonlymattersinsofaras
    Godiscreating.Initsessentialcreation,heincludesbothbeingandnonbeing,anditisthislogosof
    Klein117
    everythingandnothing.DeconstructedParticularitymakesfullyaccessiblebecauseitiscompletely
    inaccessible.
    Itisknowledgeonlyvisibleinabriefinstantofthefaithinthepresent.Itconsistsofnothing
    otherthanwhatmanismakingbeingitselfinto,andwhatsocietysdeterminingasthenaturethedivine
    life.Itcanincorporateallthesepossibilitiesintoitselfbecausecreativityexcludesessentialdistinctions
    fromabsoluteseparativepower.Amidstthecompletenessofthatsubjectivity,ipsofacto,existsthe
    possibilityforsuchambiguitytobepresentinthefirstplaceBecausecreationasabsolutelife"isonly
    onesideofthepicture.Intheactuallifeofreasonitsbasicstructureisnevercompletelylost.Inthe
    actuallifeofreasonessentialandexistentialforces,forcesofcreationandforcesofdestructionare
    unitedanddisunitedatthesametime.[222]"Thisisthecompletedontologicalexpressionofcreative
    essence,onethatcompletesitjustastheabsolutecreativepowerofthesignifierspeaksofan
    incessantlyneworigin.Thisneworigin,asaspontaneousbeginning,istheonlyabsolutesideof
    creation.ToacknowledgeBeingItselfasanactingself,oronewhichactsandthendoesnot,istofall
    backintooldtraps.Beingitselfcan'tnotbeacting,orinotherwordsconcerncan'tnotbeultimateat
    anygiveninstant.Destructionistheessentialpartofcreation,theirforcetogetheriswhatitmeansto
    transcendbothinordertouseboth.Thereisnoabsolutespacinghere,foroneistheotherthe
    deceptioninbeinglanguageisthatanabsolutewouldcontainthiscontentinsteadofthatcontent.The
    completenessofitsincompletenessiswhatdefinesBeingItself,andgiveitabsoluteexpressabilitywithin
    thesymboliccontextoffaith.
    Theinquiryofithasalreadybothansweredandnegatedthequestion.Beingitselfisalways
    beinginterpretedinanewlighteverytimeitisnecessaryformantotranscend,butitneverfadesfrom
    thepresentthequestionsthemselvesrevivehim.Thusfaithmust,inatemporalsensemaintainthepace
    Klein118
    ofBeingItself,isalwaysbeingbirthedinfullnewness.Therevelationofabsolutecontentisalways
    shiftingduetoitsrelationtosubjectivity.Yetitsfullnessisspokeninanymomentitisreferenced,for
    newarticulationrevivesitinfullnessadinfinitum.Suchchangeisinevitable,forthenatureofthe
    questionsconcerningmanultimatelyaresubjecttochange.Thereligioussymbolsinabilityto
    authenticallyrelatetotheobjectoftheirconcernmeanstheevolutionofwhattheycontainisalso
    implied.Revelationoranawarenessofwhatconcernsmanultimately,occursonlyataspecificmoment
    Justasthefullnesspaintingisitsownoriginanduniqueexpression,faithisalsocompletedand
    reformulatedineverymomentbaseduponthelanguageusedtodescribeit.Thesubjectivestateofthe
    faithfulchangesincorrelationtothechangeofthesymbolsoffaith.
    [223]
    Theontologicalunitygivenby
    faith,andthecompletenessofitasanepistemologicalpossibility,makethisadaptabilityanessentialpart
    offaith.Aslanguagereceivesfullnesseverytimeitisspoken,sofaithmustalsobereinvigoratedwith
    everybreath,forthisisthewhatallowstocontinuallytranscendandspeakonultimateconcern..
    [revelation]couldnothaveoccurredwithouthavingbeenexpected,...itwouldnothavebeenthefinal
    revelationifithadnotbeenreceivedassuch.[224]"Thebecomingstatusofontologicalrevelation
    transcendstheconstancyofontotheology.Itopposedtothestaticconsistencyimpliedbythelatter,is
    andwhatkeepsthesymbolspowerful.Thereligiousexperienceisalwaysthefirstandthelastofits
    kind,nothingcaneverreplaceit,andnothingevershould.Yet,itisalwaysbeingreplace,forthe
    subjectiveindividualiscomingtounderstanditinnewways.Thisdifferanceismakingitnewad
    infinitium,andretainingtherevelationashappeningnow.Ifitisallowedtoresideonlyinthepast,it
    willneverbetrulyassimilatedintohisperception,andremainsbeyondhisusage.
    Thereisanelementofcertaintyineveryfaith,whichisnotsubjecttodoubt,courage,andrisk
    theunconditionalconcernitself.Thushemovesbeyondhimselfbyalsowithdeath,byrealizingthat
    Klein119
    whichconcernshim,andspeakinglifeonlytothecontentwhichrepresentwhoheoughttobe.
    [3]
    The
    constantsubjectivityoffaithclaimsthatfromhimonlyifhisresolutioniscompleteandhetakescreation
    onhimselfthisfrequentsbeyondreasonabilitybutnotbeyondreason.Itisbycouragereliesnotonthe
    absolutenessoflogicallyconstructedparadigms,butrathercomingintotheabsurdcompletenessoffaith.
    Itassemblesthesetogetherasidentification,asreasonable.Itcombineswithintheindividualwho
    instigatesthebeingheard.Thepowerofspeech,therepresentationofmaninsideandoutsidethe
    synthetic,ishisabilitytoaffirmhimselfinspiteofthenonpresenceofthetraceandthedeathof
    presence.
    Ifbeingitselfiscapableofbeingtheanswerorthequestion,howdoesitnegateany
    opposition?Thequestionisneveroneofnegation,butoftranscendencewithin,onethattakesboth
    answersratherthanexcludingoneinfavorofanother.Whereexactlycanoneobservethisnegationof
    polarity?Firstlyitovercomesthedifferencebetweentheuniversalandtheparticular.Itisnotconquered
    byuniversalastheexpressionofperfectedtruth[225]absolutepossibilityisit'stranscendence.Thisis
    notapossibilitywaitingtoexpressafinalcharacteristicofthedivine,butexistsinlimitlessnessas
    ultimateconcern.Itcanmanifestabsolutelyinbothcontextsasnecessaryandmovestheindividual
    beyondhimselfbykeepinghimwithinhimself."Godiscalleddynamic,butheisdynamicnotintension
    withformbutinabsoluteandunconditionalunitywithform,sothathisselftranscendenceneveris
    tensionwithhisselfpreservation.heisfreenotinarbitrarinessbutinabsoluteandunconditionalidentity
    tohisdestiny....Inthisway,althoughthesymbolsusedfordivinelifearetakenfromtheconcrete
    situationofman'srelationshiptoGod,theyimplyGod'sultimacy,theultimacyinwhichpolaritiesof
    beingdisappearinthegroundofbeing,inbeingitself[226]."Theuniversal,isabsolutelyuniversalit's
    statusisthatoftheabsoluteother.Itcanneverpermeateexistenceornonexistencecompletely,and
    Klein120
    suchmakesbothmovementsinitstranscendence.It'slimitationsbythesymbolsisactuallythe
    concretenessofitsdirectionit'sstatuswithiniswhatmovesitbeyond,andviceversa.The
    requirementsofultimacylimitbeingitselfitinordertoshowitspower.It'suniversalityisnecessaryin
    ordertoshowthefortitudeofitsparticularity.
    Beingitself,isboththefinalexpressionandthepotentialforwhatisexpressible.It's
    derivesfromitsnatureasspirit.Thisspiritiswhereitrestsinbetweenexistenceandnonexistence,
    incorporatingandtranscendingallintoitself."Spiritistheunityoftheontologicalelementsandthetelos
    oflife.Actualizedaslife,beingitselfisfulfilledinspirit.Thewordtelos...expressestheinnerdirectedness
    oflifetowardspirit,theurgeoflifetobecomespirit,tofulfillitselfassprit.[227]"Theindividual'stelosis
    unitedinitsspirit,becomespossibleasheaffirmsthepresenceofspirit.Hedoessobymakinga
    decision,bymovingintotheinexpressibleinordertospeakofhisownlife.Itcombineswhothe
    individualwithwhatis,withwhatbeingitselfhasbecome.Byconfirmingwhatisultimate,manhas
    movedintothelifeofthespirit,andbeingitselfhasincludedmanwithinitself.Itthennegatesthe
    separation,itisfullyexpressedinman'suniqueexpressionofitself,andmusthavetheseuniquequalities
    inordertobeexpressedatall.Bybeingthefinalanswertoanyultimatequestion,thelifeofthespirit
    canbecompletelyproximalasanyanswer.
    Allofthesetermswould,asmanyhave,aredeceptivelyindicativeofGodtheentity.
    SpiritwouldbethepositiveaffirmationofGodthebeing,andnothingmore.However,thereismoreto
    theseterms,apremisethatactuallyestablishesthemwithinphenomenologyratherthanwithout."Spirit
    doesnotstandincontrasttothebody.Lifeasspirittranscendsthedualityofbody.Italsotranscends
    thetriplictyofbodysoulandmind,inwhichsoulisactuallifepowerandmindandbodyareits
    functions.Lifeasspiritisthelifeofthesoul,whichincludesthemindandbody,butnotasrealities
    Klein121
    alongsidethesoul.[228]"Itisnotanotherworldlyrealmorasalvificheaven,forifitderivesfrombeing
    itself,anyquestionofpresencehasnomeaning.Spiritisthepermissionofunity,theunitingofmankind
    withtheothernonexistentotherthataffirmsdecision.Therealityofthesoulisnotoneworth
    consideration,itistheunitythatisbothwithinandwithoutman,andparticipateswithhimthathemydo
    thesamewithit.Spiritisasmuchmanastherealitythatliesbeforehim,therewasnevermeanttobe
    anydistinctionforonecreatestheother.
    Itisanaffirmationnotjustsolelyoflife,butalsoofdeath.Lifeofthespiritincludes
    withinitselfnonbeingasmuchasitdoesanyassertionofbeing."Nothingisoutsidethecenteredunityof
    hislifenothingisstrange,dark,hidden,isolated,unapproachable.[229]"Itbringsintothepossible,the
    onlyplacewhereithassignificance:thelifeoftheindividual.Heisnotabsolutecreation,butrather
    includesboththenegativityandpositivitywithinexistence.Nothingasnothingisjustasapproachableas
    thediscerniblestructuresofbeing.Inorderformantobecenteredandawareofhisactualization,Being
    itselfisthatwhichcentershim,theabsolutesecretthatbyallowsmantorevealanysecretaslongasitis
    soughtwithallofhimself.Thiswillnotallowformantoaffirmsomethingotherthanbeingitself,but
    ratherthananyexpressionofultimacywilldosoregardless.Hecanneverknowtheanswerevenwhen
    itisanswered,forbeingitselfisalwaysasecret.Yetit'srevelationisalsofinal,itcanbecompletely
    revealedbeforemaninhisfaith.Beingitselfcompletestheseparationbetweenwhoitisandwhoman
    claimsittobe.Theisolationthatbeingitselfvoidsallowsforultimateconcern,butneverdemandingthe
    formitwilltake.Thisishisspirituallife,thequestionoffaithansweredwitheverystepandevery
    declarationofwhotheindividualis.
    Itmustnotrelyonhispowerofreason,atleastifnaturalisticreasonistheoriginalpoint
    ofwhereinwhichauthenticdiscoveriescanbemade.Aspecificpoint,thatcontainsandbeginsalogical
    Klein122
    structure,hasalreadyevadedwhatfaithismeanttodemonstrate.Suchselfconstitutiondepends
    completelyonreason,butnoanythingthatcannotadapt.Suchadaptability,isnotadistortionoffinality
    thatappearsassomedivinemisinterpretationintoculturalrelativism.Instead,thisrelativismisthebasis
    forreasonitself.Itrequirespowertoexpress,butthisexpressabilityissimplyacanvas:nothing
    intrinsicallycanorcannotreflecttheholy.Thusreasonisassubjective"itcouldbecalledthesubstance
    whichappearsintherationalstructure,orbeingitselfwhichismanifestinthelogosofbeing,orthe
    groundwhichiscreativeineveryrationalcreation,ortheabysswhichcannotbeexhaustedbyany
    creationorbyanytotalityofthem,ortheinfinitepotentialofbeingandmeaning...allthesetermswhich
    pointtothatwhichprecedeshaveametaphoricalcharacter[230]"
    Thisisoneofthefirsttimeswherethelogosisnolongerrequiredtotakefinalformor
    anypositiveformatall.Theformisimpliedinthefactthatstatementsaremade,andtheobjectivityis
    denotedaspossibility.Thisisimportant:forthestructuralgroundofbeingcanfinalizeitselfbecauseitis
    absoluteambiguity.Thisrevelationisfoundnotintheformofultimacy,butinthefactthatitcan.When
    manaffirmssense,andspeakstohimselfanddeniesnootherrealitythanwhatisbeforehim,hetakes
    thisobjectivityintohimself.Itisneverthatitisdeclaredbeyondhimbutmanmustassumethatthisisthe
    case.Itdefiesanideaoforigin,ofanabsolutelogosthatisinsteaddepictedsimplybyexistenceitself.
    Man'sparticipationinthegroundofbeingmakeshima"ground"ontohimself.Itisphenomenological
    reality,alldeterminedbytheculturaldepictionsoffaithtosaywhatare"true"andwhatare"false".The
    conceptualdecisionresideswithinthispremise.
    Themetaphorintheseideasisthechronology:thewithintimeofGodwhichpositshim
    asabeing.Reasondidnotderiveabsolutely,infactdidnot"derive"fromafixedpointinthatsenseat
    all.Thisisthemistakeofreason,intosaythatinitsabsolutionitprecedesanything.Deconstructionhad
    Klein123
    alreadybeentakenplace,andTillichopposedthelogoshere.IT'stimelessnessisit'spower,anability
    tobebothwithouttimeandwithinit.Itisonlyinthepresent,forfaithisalwaysbeingrebuilt,isalways
    derivingfromman'sgroundofbeingashimself.Hecreativelymustdenythattherewasanyperfection
    beforehim,andthatanymoreistocomebutthatinfacthedecidescompletelynow.Realityishisnow,
    tobehadandtobebothcreatedanddestroyed.Hetakesthesubjectivityofthelogosandisalways
    revaluatingit."Thereisacontinuousprocessofinterpretationofphilosophicalelementsandelectsof
    faith,notonephilosophicalfaith[231]."Thereisnothingotherthanwhatmanproclaimsinthefaithofhis
    everydecision.andnoabsolutesolutiontohisquestionsofbeing.Thisishishistorythatisretoldand
    untoldinhislifeandintheconceptualizedhistoryofbeingitselfthroughoutsocietyandtime.
    ThisparticularityiswhatmovesbeingitselfawayfromaninfiniteGodasabeing,whetherita
    beingatranscendentbeingwhoisinfiniteorinfiniteobjectspossessingtheinfinitudeofGod(pantheism).
    It'sirreducibilityiswhatmakesitcompletelydefinable,andthusexistsonlywithinyetotherthanwhat
    canbecategorized."Logically,beingitselfisbefore,priorto,thesplitwhichcharacterizesfinitebeing.
    ForthisreasonitiswrongtospeakofGodastheuniversalessenceasitistospeakofhimexisting.If
    Godisunderstoodasuniversalessence,astheformofalltheforms,heisidentifiedwiththeunityand
    totalityoffinitepotentialitiesbuthehasceasedtobethepowerofthegroundinallofthem,and
    thereforehasceasedtotranscendthem"Thiswordbefore,isnotedbyTillichsoasnottoimplyorigin.
    Thetracewhichactsasboththepositiveandnegativeelementsofascertainingreality,canonlyconsist
    ofbothbybeingabsolutelyneither.Itisnotthesumtotalofwhatisandalsowhatisnot,butisinfact
    thelackofdefinition,orthenonbeingrequiredtobegin"being"Itisimportanttoobservebeingitselfas
    containingmanyofthesesamecharacteristics.Itdoesnotcompletethephenomenologicalsystemby
    actingsbookends,asSpinozanorpantheisticsystemwhereinwhichGodiseverythingandeverything
    Klein124
    isGod.Itisalsonotthenascentofbeing,asifpossibilitywereapoolofpositivismwhereonecould
    drawfrominordertobringoutthisorthatbeingfromtheessenceofGod.Lastly,thisconceptofthe
    poolisalsonotjustalltheideasthatrealitycouldcontainthrownintoone,whichareactualizedin
    linearitythroughouttimeasGodordains.Rather,heexistsbeyondallthesedistinctions,beforerealityis
    categorizedbythefinitudeofwhatiswithinit.Beyonddoesnotimplyinfinite,forultimacycanonlye
    demonstratedwithinitsaccessibility,andthepositiveinfinitewouldhavetomovehimselfbeyondreality.
    Creationcouldneverbeconstant,foritwouldalreadybedoneman'sactualizationswouldjustbeone
    ideaofbeingitselfoveranotherthatwouldbeaderivationofabsolutecontent.Thebinaryopposition
    betweenbeingandnonbeingisremovedinthemomentthatcreationisdoneinthepresentandonly
    there.Godisnotintrinsicallyherenorisheessentiallythere,beingisnotarevelatoryinteractionofman
    withaportionofGod.Suchareactionhasalreadydependedonthecreationthatwasdonemoments
    before:anexpressionofultimacythathasalreadypresumedtherealityinwhichitexists.Thereisno
    portionandassuchGodisnomorefoundinbeingthannonbeing,infacttheabsenceofnonbeingis
    impliedinthecreativepowerofbeingitself.Destructionhasnoindependentstandinginthewholeof
    realitybutthatitisdependentonthestructureofthatinanduponwhichitactsdestructively.Here,as
    everywhereinthewholeofbeing,nonbeingisdependonbeing,thenegativeonthepositive,deathon
    life[232]."Itcanonlybeseenwhenmanspeaks,andisbothsubjectoverandwithinthewordsof
    ultimacyheutters.Thispolarityismeaninglesswhentheonlyarenawhereitispresentisthearenaof
    constantcreationwhichremovesthedistinctionsofpolarity.
    Thisinternalizedcompletionistheideaofanorigin,orfinalitythatislostwithintranscendence
    thatincorporatesallThenonbeingofnegativetheologymeansnotbeinganythingspecial,being
    beyondeveryconcretepredicate.Thisnonbeingembraceseverythingitmeansbeingeverythingitis
    Klein125
    BeingItself.
    [233]
    Thisphenomenologyisnotbaseduponanontology,butratherthedevotionoffaith
    andinabsoluteother,aparticipationintheimpossibletraceineverymomentwhichmovesitinto
    expressability.Spacingbecomeevenmorepowerfulwithinthis,asdeathandlifehavebecomethe
    absolutenonoriginalsoofBeingItself.Godasacreativeentity,asaresponsetometaphysical
    questions,misrelatesitfromitstranscendencetofrailhistoricalterminologyItthrustshimbackwithin
    being,ratherallowingcreativitytoincludebothlifeanddeath.Forthereisnodistinction,thereareboth
    impliedinanymanifestationofBeingItself.Theabsolutecontainmentoflackofobjectivitypushes
    BeingItselfhimbeyondandthusintoparticularitysoasrelatehimtothequestionsofmansfinitude.
    Thisiswhyitcouldneverabeing,andneverpossessthecontentspurelyofteleology,formeaningless
    asmeaningisthequestionofGod.Byincludingallandnothing,ultimacycanactualizeabsolutely
    subjectively.
    Whatelucidatestheexistentialqualitiesoffaith,particularlyintheseinstances,isthenecessityof
    whatTillichtermsparticipation.Itisthecompleteobsession,atakinguponthepowerofBeingItselfin
    orderforittoenterinman'sselfspeech.Hemustacknowledgeitasthefoundationforpossibilityinits
    nothingnessforexpressabilitytoarise."Heknowsthataneffectcanbeconqueredonlybyanother
    effect,andthattheonlyeffectwhichcanovercometheaffectsofpassionistheeffectofthemind,the
    spiritualorintellectualloveofthesoulforitsowneternalground.Thiseffectisanexpressionofthe
    participationofthesoulinthedivineselflove.Thecouragetobeispossiblebecauseitisparticipation
    intheselfaffirmationofbeingitself
    [234]
    .MansrelianceonBeingItselfasanacknowledgementof
    thefullnessofthepresentisincessantreconstitutionofBeingItselfwithinthemoment.Inthiscompleted
    instant,heparticipateswithapassionthatcompleteshisfaith.HIscouragetomovebeyondnonbeing,
    Klein126
    toacknowledgeexistenceonlyasitappearstohimisthesalvificpowerofbeing.Itisthisontological
    equality,ofapurephenomenologicalexpressionthatunitesmanwithBeingItselftheirdeconstructed
    subjectivityhasbecometheirstrength.
    Man'sparticipationintheabsolutenothingnesshasgeneratedanontologicalstructure
    ambiguousnothingness.Theambiguityattainedfromthisisactiveevenintoitsfinalexpressionin
    mankind:theindividual's"newbeing".Asbeingitselfcancreatefromnonbeing,socanmanactualizein
    nocontent.Theseparationbetweenthetwoisabolishedintheblinkofaneye,andbeingitselfinthis
    sensebecomesman,andviceversa."Weencountertheirrationalityofthistransitionfromessenceto
    existenceineverything,anditspresenceisirrational,notparadoxical.Heisnothisownultimacy,butis
    capableofaspiringtoultimacyonlywhenrealizinghenevercouldbutthathemustanyways.Assoonas
    theyareconsideredabsurdandbeyondmeaning,doesbeingitselfmoveintoapropositionofultimacy.
    manaffirmationofbeingitselfandhisownnewbeingisanactionofdeconstructionbetweenwhoman
    isandwhoheshouldbe,betweenwhoGodisandman'sperceptionofhim.GodasGodmustbeasit
    isnow,asitoughttobe.Inanyinstantofparticipationmanexpressesthiscompletely.Derrida'sgiants
    aregiantsforaslongastheyshouldbe,andthenmovedtointohumanitywhenthey"absoluteliteral"or
    theiractualformwasunderstood.The"process",orcreationofultimacyhasthesameamorphous
    finality,conductingitselfbyacknowledgingthatwhomaniscanonlybespokenbyhimself."Manis
    awareofhisfinitudebecausehehasthepoweroftranscendingandlookingatit.Withoutthis
    awareness,hewouldnotcallhimselfmortal.Ontheotherhand,thatwhichisinfinitewouldnotbe
    infiniteifitwerelimitedbythefiniteGodisinfinite(andwiththatelementbelongstofinitude)[235]."The
    selfactualizationofcreation,ofwhoheoughttobe,isdependentuponthisother,theone"entity"he
    couldneveraccess.Thegreatestrealizationofallofthis,isthatwhathecouldneveraccess,thesecret
    Klein127
    divinedoesnotexistwithouthimthathiscreationoflawanddeterminationareabsolutelyforhimselfso
    thatbeingitselfcanbe.Iftheotherwereathinginindependentexistence,theexistentialcallcould
    neverbecompletedThustheGodNietzschekilleddiedamidsthisisolatedtranscendentpresence,a
    placewherenoonecouldeverreach.Actualnonexistence,theabsoluteambiguityoftheotherisa
    reflectionofhowmanparticipatesintheentiretyofrealitytheformeristhetotalityandtraceofthe
    latter.Thehighestcallingofmanistodeconstruct,toparticipateintheGodaboveGod'slackof
    definitiontofindultimateconcerninspiteoftheabsenceofmeaningatall.
    "Theelementsofindividualization,dynamics,andfreedomrepresenttheselforsubject
    sideofthebasicontologicalstructurewithinthepolaritytowhichtheybelong.Theelementsof
    participationformanddestinyrepresenttheworldorobjectedofthebasicontologicalstructure...both
    sidesarerootedinthedivinelife.[236]"Theobjective,universalendofdestinyonlymakessensewhen
    itisattachedtotheparticularityoflife.Theselfisonlyrepresentedbycreativity,auniversalpowerthat
    isabsoluteinnoncontent.Thepolaritydoesnotcreateahierarchicalrelationbetweenthetwothe
    realmoftheuniversalspiritcannotgobeyondphenomenology,andneithercantheindividual
    acknowledgethespiritwithoutitdoingsoforhim.Thenatureoftheparticulariswherethesymbolsare
    made.Hisuniquesociologicalcontexts,andchronologicalstatusarenecessaryconstituentsinthe
    manifestationoftheuniversal.ByrelatingtoGod,heacknowledgesit'ssubjectivity,andhisabilityto
    createhisownultimacy.
    Manovercomesthegapbetweenmeaninglessandpurposebyspeakingtohimselfthat
    meaningisconveyed.Intheinstantwheremanventuresintothegapofwhatisnotknown,theabsence
    ofmeaningconstructsatelosforhim.whilstacknowledgingtheother,hisreligioussymbolsdeconstruct
    thegapbetweentheirgoalandman'saspiration.Incompletehasbecomecomplete,andthereligious
    Klein128
    experienceisbothashadowandfullexpressionoftheultimate.Ultimacymustbeseenassuch,andthis
    existentialdemandisthebeginningoflinguisticunityandtheovercomingofspacing.Languageis
    presentinallofthem[culturalfunctions,previousparagraph]whethertechnicalorpolitical,cognitiveor
    aesthetic,ethicalorreligious.Inordertoactualizethisomnipresencelanguageisendlessly
    variable[237]."The"essence"oflanguageisnoessenceatall,theformlessnessofspeechconductsit
    endlesslytowardsanought.thispolarityinstigatescreationbyassumingthembothomnipresent.
    Religioussymbolsarenodifferent.Theyareuniversalnotjustbecausetheultimatealsois,butbecause
    thesymbolshavealreadyparticipatedintheambiguityoflife."Aslanguageliberatesfrombondageto
    thehereandnowthroughuniversals,sothetechnicalhandlingofencounteredrealityliberatesfrom
    bondagetothenaturalgivenconditionsofexistencebytheproductionoftools[238]"Toolscanonly
    demonstrateamovementuponaplanewhereactionisdiscerniblestagnation.Thephenomenologicalis
    onesucharena,onethatintegratesmovementwithresting,anddecisionwithitslackofdecisiveness.A
    symbolforGodpossessesallofthesequalities,acknowledgingboththeotherandnotitself,and
    becauseofthishasmovedintotherealmoftheplayithasbecomeindiscerniblefromtherealityistrying
    todepict.Thetoolsoflanguagearetheslatebywhichrealityisdrawn,butalsodemonstratethenature
    ofsuchacanvas.Thesymbolissimilar:itmustpresentbeingitself,foranyideatheverydefinitionof
    symbolhasalreadypresumedsuch.Thenegationbetweenthedifference,isonlydonewhenonecan
    seemanspeakscreatively.
    Mannowmovescompletelyamongandcompletelywithouttheminhisaffirmationofhis
    couragetobe.Whereasbeforereasonhadcastfaithintodoubt,BeingItselfnowacknowledgesboth
    doubtandfaithasnecessarilyinterrelated.reasonisthepresuppositionoffaith,andfaithisthe
    fulfillmentofreason.Faithasthestateofultimateconcernisreasoninecstasy.Thereisnoconflict
    Klein129
    betweenthenatureoffaithandthenatureofreasontheyarewithineachother.
    [239]
    ,Theveryfact
    thattheyarebothutilized,affirmsandnegatesthemboth.Itissimplycategorizationsofexistence,an
    expressionofallthereisthatisneedlesslyseparatedbywhatiscoherentfromwhatisdesperately
    affirmed.Yettheseelementsareconstantlyinteractingandevolvingtoshapetheempiricalrealitybefore
    theindividualhecan'thaveonewithouttheotherandsubmitstothembothbytryingtoaffirmordeny
    oneortheother.
    Reasoncompletesfaithbymakingit'sobjectcoherentplacingwithinknowledgeandactingas
    intelligibilityinspiteoftheconstantdeclarationsofitscompleteunintelligibility.Itisabsolutelyproximal
    tohim,andheknowsallitssecretsonlybecausehedoesnotknowanyofthem.Thereisnolanguage,
    noreason,nogeneralityormediationtojustifythisultimateresponsibilitywhichleadsmetoabsolute
    sacrificeabsolutesacrificethatisnotthesacrificeofirresponsibilityonthealtarofresponsibility,butthe
    sacrificeofthemostimperativeduty(thatwhichbindsmetotheotherasasingularityingeneral)infavor
    ofanotherabsolutelyimperativedutybindingmetoeveryother"[240].Faithcompletesreasonby
    attributingtoitconclusively,bothexternallyasverificationandinternallyasselfspeech.Yetwhatis
    madeanobjectofreasonbecomesanobjectoffaith,fortheindividualmustaffirmitsfullnessbefore
    him.Therevelationmustbefinal,eventhoughmanwillhavenowayofknowingthatitis.Hisfaithtohis
    duty,tohisexpressionofultimacybecomesthemostcompleteanswerhecanhavetheoneanswerthat
    isjustaquestion.Reasoniscompletedinfaithbecauseitisman'sreasonandman'sfaiththereisno
    contradictionforbothofthemmovebeyondpresenceintotherealmofdecisionanddevotion.Faithis
    completelyreasonableanymomentmanreliesonitbecauseinthisinstanthecompletesitwithinhimself
    intheinfinitenowoffaith.
    Mancanevenovercomedeathandlifeinthisparticipation,creationrequiresthis
    Klein130
    perhapsmostofall.Mostimportantly,thismustnotbedone,byanextensionoflifeasdepictedin
    classictheology.Nothingcanbeconqueredifbothsidesareinunity,oriftherewasneveradivisioninto
    sidesinthefirstplace.Itisnottheextensionoflifebyanother(eternallife),buttheincorporationoflife
    intoallaspectsofwhotheindividualis.Thisincludesnegativityandpositivity,nonbeingandbeing,and
    evenwhatwasoncefinalandnolongeris.Theybecomecompletelypositiveandnegativeexpressions
    intheirownright,andbeingitselfispowerfulbecauseitallowsmantoparticipateinboth."Individuallife
    movesinthecontextofalllifeineachmomentofalifeprocess,strangelifeisencountered,withboth
    creativeanddestructivereactionsonbothsides.Lifegrowsbysuppressionorremovingorconsuming
    otherlife.Lifelivesonlife.[241]"Thisistheabsolutedeconstructionwithinphenomenology:the
    declarationoflifetoincludebeingandnonbeing.Strange,theunfamiliar,isstillidentifiedaslife.It'sfinal
    definitionisstrange,anditrelatestomanpurelybyacknowledgingthecompleteness,however
    temporary,ofthetermencounter.Yetlife'sambiguitywouldneverhavecompletion,therewouldnever
    bejustathing,bethateitherGodorman.Thisnecessitatesdestruction,todestroytheillusionof
    essentialismineveryactionofchoice.Onechoicepresumesonlyitself,andiswillingtosacrificeallother
    definitioninfavoroftheonedecision.However,theyarebothlife:deathisthelifeofonedecision,and
    lifeindecisionislifeinexpression.Man'sexistentialquestforultimacycoulddrawnothinglessthan
    inexpressibilityandexpressabilityintohimself,heovercomesthemwithhisspeechinthenaming.The
    namingimplieseventhedeathofitselfthough,forthegreatestactualizationofbeingisnoncontent,even
    aswhatisnamecompletewilleventuallynolongerbe.Yetwhenoneacknowledgestheincompleteness,
    heincludesitwithinlife,andindoingsosaysitwillcontinuethatbirthwillfollowdeathipsofacto.
    Deathiseverymomentoflife,andlifeiseverymomentofdeath.
    Theconstitutionoftheself,andofitssenseofotherisjustasessentialasthe
    Klein131
    developmentofultimacy.Inorderformantobegroundedbehindandwithinhischoicesofactualization,
    theremustbeabasisuponwhichtomakethem.Thesocialelementisanotherseparationofexistential
    andphenomenological,ofthesubjectandobjectgapinherentintheselfaswell.Thepowerofcreation
    isnotonlytomergetheseoppositions,buttodosoinstantaneouslywithwhatmandecides.Itcomes
    frombeyondtocreatewhathemustpickup.Itistheotherthatclarifieshisselfconsistency[242]by
    allowinghimtomakeit.Acenterdoesnotprecedegrowthinthelifeofsocialgroups,butself
    integrationandselfcreationareidenticalateverymoment....Theprocessesoflifecoincideundertheall
    embracingdimensionofhistory[243]"Manisthesocialproductasthesocialishisproduct.Ultimate
    concernisbothphenomenologicalbirthashisbrainchildandallthatrealitycanhold.Itisthelackof
    directionofthesocialphenomenonthatcreatesdirection:becausemancanshapeitultimacyisasmuch
    hisasitisthesociety's.Noonecananswersaveforthesmallisolatedvoice,yetthisexternalitymust
    giveitthewordstospeak.
    Polaritycan,finallybeovercomebecauseofthephenomenologicalpresenceof
    existentialmovements.Beingisbecoming,thismaximhasbeeninplaceforalongtime,andcreativityin
    Tillichiantermsisnoexception.Essentialismhasalreadybeendefeatedthemomentthatthiswhoman
    oughttobeissimplywhoheis."Thestateofessentialbeingisnotanactualstageofhuman
    developmentwhichcanbeknowndirectlyorindirectly.Theessentialnatureofmanispresentinall
    stagesofhisdevelopment,althoughinexistentialdistortion,[244]"This"distortion"canbepointedtoas
    anecessityratherthanahindrance.Thefactthatmancouldneverknow,assoonastherevelationthat
    therewasneveranythingtoknowtobeginwithismadeapparent,becomestheanswer.Thedistortion
    iscreationamidstnothing,indistortsthenothing,interruptswhatisseenasabsolutenonbeing,inorder
    toexpressbeing.Itintegratesinordertoremovethebinaryoppositionbetweennonbeingandbeing,
    Klein132
    between"iscurrentlynot"and"isnow"Itreferstotheabyssofmeaning,anddemandsallofwhomanis
    inordertoovercomethis.Creationmusttakedeathintoitself,justasdeathtakeslifeintoitself.Inthis
    spatialillustration,actualizationtakesplaceonlybenegatingthegapbetweenaboveandwithin(man,
    centeredwithinhimasopposedtotheother),betweentranscendent(affirmingtheotherastheconstant
    ofreality)andimmanent(thereisnootherwithouttheself,)Creativitycanbeabsolutewhentherewas
    nothingitshouldcreatefromthebeginning.
    Thesephenomenologicalexpressionsofcreationandnonbeingarenotanexpressionofone
    sideovertheother,ofanabsolutevictoryandobjectivematerialwhichisthecompletionofman'sbeing.
    AsmanisincessantlyparticipatingwithaconstantlynewideaofBeingItselfinordertocomprehend
    andexpresshimself,finalityofeithersidewoulddestroythepossibilityofvictory.Ananswerdoesnot
    takeman'sspontaneouscreatedsolutionintoitself,onlytheendlessquestionthatspeaks"asthoughit
    knows"isthesolution.
    [245]
    Itisthisnonorigin,areligious,social,artificialsolutionthatisabsolute.This
    dependenceonnonbeingthatremovetheabsolutedominionofhisinfinitelyrepeatednonbeing.Man
    strivesaboveanxiety,andincorporatesitintohimself,justasthepowerofBeingItselfgrantedtohim
    NonbeingmakesGodalivinggod,withoutthenohehastoovercomeinhimselfandinhiscreature,
    thedivineyestohimselfwouldbelifeless,therewouldbenorevelationofthegroundofbeing,there
    wouldbenolife."
    [246]
    Tillichalsomustnecessarilycounterrepetition,forlifeinfaithcontinueswhenrepeatabilityis
    dead.Anguishwasonlycoherentwhenitwasnotafleetingfancybutanexpressionofwhomanis,a
    referencetoabsolutecontent.Thisisthearchaicperspective,beingreplacednowwithitsnonoriginas
    origin,orthenewnessthatanguishpresentsineverymomenttocontinuallyfortifyanddestroythe
    Klein133
    fleetingpowerimpliedbytime.Iffaithconstitutesthelivingpresent,anytypeofanxietywouldpresent
    itselfinthepresentyetassumerepetition.Itisasincessantlyimpliedashumanity'sfinitude,forinthat
    veryconcept"isthepossibilityoflosingone'sontologicalstructureandwithit,one'sself"The
    declarationofanytypeofanxietyconstantlyconsumesman,forhisend(andthustheendofhisabilityto
    decideandcreate)isalwaysapossibility.Hisfinitudeisconstantlyreferencedinhisdecisions,his
    impossibilitytocreateobjectivelydemonstratestheunavoidabilityofbothsides.Thiscanbeevidenced
    inalltypesofTillichiananxiety,bothofwhichhavecompletephenomenologicalandexistentialvalidity.
    Astheyareexpressedinanymomentmanarticulateswiththefinalityofhiswordsandtheirfullness,
    evenaquestionspeaksofanxiety,asseparation.Existentially,hemustcombatthesefearswiththe
    fullnessofhisexistence,forheretainshisconsistencyandthereforehiscreativityonlyindoingso.Tillich
    himselfacknowledgesinexpressibilityalso,foranxietyisanontologicalquality.itcannotbederivedit
    canonlybeseenanddescribed"It'spoweristhusonlyimportantasaphenomenologicalqualitative,not
    asthepresenceoftheanxiety.Itnegatesthequestionofpresentbybeingconstantlyimplied,thusitis
    alwaysaskedregardlessofintent.Manincessantlyconfrontsandtranscendsmeaningless,death,and
    guiltineverysecondofexistence,buttopresumesasrepetitionwoulddefeatofbothspeechandfaithat
    thehandsofGodthustheresolutiontoextirpatesuchconceptsfallsuponanacknowledgementof
    BeingItself.
    MeaninglessiswhatTillichidentifiesasthemotivationofthemodernexistentialquestions.
    Theanxietyofmeaninglessnessisanxietyaboutthelossofanultimateconcern,ofameaningwhich
    givesmeaningtomeaningitself.Thisanxietyisarousedbythelossofaspiritualcenter,ofananswer,
    howeversymbolicandindirect,tothequestionofthemeaningofexistence
    [247]
    "Spiritualityisonce
    againaphenomenologicalpresence,anaffirmationofcreativepowerasanexpressionofthe
    Klein134
    completenessofreality.Itconfrontsmanwhenhefearshislackofobjectivecontent,whenhislustfor
    purposeisoverwhelmedbytheabsoluteambiguityofmeaninglessness.Hecannottakehisown
    nothingness,hisideaofparticipationinfinitudeandBeingItselfuponhimself,andthuslongsfor
    definitionandgeneratesanxiety.Theexactnatureofthisphenomenonislessimportantthanman'sfear
    asbeingpresentedtohimselffully.Itistheinternalizedmetaphorofhisexpressionwhichgrantsit
    absolutefinality.Hispostulationspushhimbeyondhimselfintoquestionsofotherness,whichcanbe
    establishedinvarietyofforms.Itisthisambiguitythatismoreauthenticallytoabsolutefaith.Whetherit
    isinaffirmationofhimselfasanindividualwhichconquersthis
    [248]
    orasacollective
    [249]
    ,manrises
    abovemeaningbyusingartificialityofcollectivesignsandgoalsinreferencetohimselftoexpressthe
    fullnessofmeaning.
    Secondlyman,encountersguiltandanxietyofcondemnation.Thisrepetitionisparticularly
    strongwithinreligioussects,andTillichdescribesitsmostpotentformasarisingduringtheMiddle
    Ages.Thiswashistoricalheightofcollectivism,bothasanexpressionofauniversalsolutionand
    thereforeuniversalguilt,butalsoasagrouppresentedthesolution.the"discoveryofpersonalguilt
    calledbytheprophetsguiltbeforeGod:thedecisivesteptothepersonalizationofreligionand
    culture
    [250]
    ".Thisiswhattheinstitutionalizedchurchgavetothepeople,foreverindebtingthemtothe
    natureoftheirimposedstandardsandenslavingthempersonallytotheinescapablethreatofinfiniteguilt
    .Ananxietythatcouldcarryoneintoadeathbeyonddeathwouldbethemostcompleteformofself
    effacement.SuchademandwoulddestroypotentialityinitsunconditionalformasaseparationofGod
    fromman.Thechurchproposeditsownabsolutionbyseparatingmanfromtheotherthanrequiring
    devotiontoitselfastheonlypossibilityforimmediacy.Itistherepetitionofcollectiveguilt,thatcreates
    Klein135
    itselfandthenrequiresmantosubmittoitsoastohispersonalguilt."thechurchgaveanantidote
    againstthethreatofanxietyanddespair,namelyitself,itstraditions,itssacraments,itseducationandits
    authority
    [251]
    "Thelogospassedintosociety,absolutedefinitionfelltothecollectiveandawayfrom
    anycreativedestiny.Thesignifierbecameisolatedatadistance,usedonlyabyafewratherthanthe
    total.Inthisdespair,mancouldneverhaveconquered,forthefullnessoflifewithinlanguagewas
    deniedhimfromthestart.Itwasanegationoflifewithindeath.
    Lastly,thefearofdeathistheultimatefear.andthatonewhichisconfessedsurreptitiouslyin
    theprevioustwo.Manisconsumedbyananxietyofdeath,foritistheabsoluteendtohimself
    (Heideggerbeingtowardsdeath)astheguidingfactorofman'sfinitude."Theanxietyofdeathisthe
    permanenthorizonwithinwhichtheanxietyoffateisatwork.Forthethreatagainstman'sontic
    selfaffirmationisnotonlytheabsolutethreatofdeathbutalsotherelativethreatoffate
    [252]
    ."One
    coulduseaTillich,oramyriadofotherphilosopherstoarticulatethepowerofnegationindeath,butall
    tolditspowerhasalwaysbeenandremainshereinsurmountable.Mancannotescapeit,and
    acknowledgesit'sunavoidablebyspeaking.Hiswordsarehisappropriationofpresence,thetakingof
    creationuponhimselfsoastocoveruptheabyssofdeath..Thefinalityofhiswordsisalsotheir
    presence,theirfinitudeisareflectionofhisown.Thepaintingasfullyrepresentativeisalsothedeathof
    absolutecontinuationofthenonsubstituteorigin.Thisisyetanotherofnonbeingwithinbeing,andits
    ontologicalorphenomenologicalsubstance.
    Aslongasmanpersistsinproclaiminganxiety,hewillneveractualize,andanysortofself
    resolutionwillbekeptfromhim.Alltypesareaviolentintrusionuponman'sself,hinderingboththe
    groupasselfandtheindividualforanytypeofameliorativeadvancementofheisconqueredbythem.If
    Klein136
    manistoacknowledgetheirabsolutecharacter,theirpresenceisbarbaricandseparatedintrinsically
    fromhimandthereforethatwhichoneshoulddeny.TheyaresimilartoRousseau'sideaofviolence:one
    whichencompassesallfinitetypesofanxietyuponman"Toname,togivenamesthatitwillonoccasion
    beforbiddentopronounce,suchistheoriginaryviolenceoflanguagewhichconsistsininscribingwithin
    adifference,inclassifying,insuspendingthevocativeabsolute.[253]"Thisisman'soppositionto
    meaningless,forifmancannotcounteranxiety,it'svictoryisimpliedfromthemomentnonbeingis
    mentioned.Ifnonbeingliesbeyondphenomenologyandhisownuniqueandthereforesubstantive
    solutiontothesequestions,man'sarticulationsofdivinityandcouragewillalwaysbedistantfromhim.
    Hissolution,thesecretthathecouldnevermention,andneverevenrelateto,wouldbehiscomplete
    andfinaldeathfromwhichtherewasnoreturn.Ifanxietyispermanent,final,andcannotbeincluded
    withinbeing,itwillinevitablydestroyanymanandanysociety,itwillrepeatitselfuntilnothingcanbe
    heardoverit.
    "Theworldisthestructureofthewhole,whichincludesandtranscendsallenvironments....man
    isneverboundtoanenvironment.Heisalwaystranscendsitbygraspingitandshapingittouniversal
    normsandideas....languageasthepowerofuniversals,ishebasicexpressionofmantranscendinghis
    environment,ofhavingaworld.[254]"Tocounterthisdescription,wecometoadescriptionofman's
    world.Thiscouldalsobeseenasanelementofspacing,buthiddenbetweenisanotherimportantpoint:
    theuniversalandtheworldaretherepeateduniversalandworld.Inclassicontology,man'sacquisition
    ofanindividualideaalwayscorrelatedwiththeabsoluteotherofitsuniversalform.Manhadformeda
    unionbetweentranscendentobject,afinalizednonsubjectiveperceptionsothattruthmightbehis.
    However,archaicterminologyisonceagainusedfornewmeanings(deconstructedeven,intonewlife):
    Thisuniverseimpliestheconstantfluxuationofsubjectivity.Theuniverseisneverdone,neverentirely
    Klein137
    itselfanddeterminedastowhatitwillbe[255].Thisderivesfromthefactthatmanhimselfisnever
    completed,thathisbeingisneverseparatedfromhisbecoming,andinthisthefinalityoftherevelationto
    him.Astherevelationclaimsitiscomplete,itspeaksonthenatureoftheworldbytranscendingit.By
    unrelatingtoman,itactuallyiscompletelyhisandhisalonebecausenooneelsecouldhaveit.Bothof
    theserequirethesetypeofreciprocation,ofcompletedproximitywhenneitherisimplied,tobe
    themselves.Thistakestheincompleteness.this"nonbeing"(Astheterminationoflife,asthecuttingshort
    ofbeing)intoitselfsothattmightbedeclaredfinished.Itishiscouragetofacehisownfinitudeandbe
    incapableofnegatingit,tohaveabsolutemeaningbeforeverinexpressibilityandvirtueofwhoheis
    pullsintoexistencethecouragetobe.Yettheyarenotinexpressiblesimplybecausetheyquestionin
    infinitude,butratherbecausefundamentallytheyaresyntheticThesymbolsofreligionnevercontainany
    substance,yetarecontinuouslyfiledwithsubstancethesamemannertocountertheincessantlyfilled
    andnegatedsymbolicpresenceofnonbeing.Deathisneverfinalbecauseitcanneverhappenagain,
    canneverbepermanentbecausethathasstrayednotonlyintothepast,butawayfromttheoriginary
    pointofman'stranscendentrevelation.HisworldmustincludeofalloftheseinordertoretainTillich's
    definitionofthetermhemustdeconstructsothattheanew,nonrepeatedpresentwillbehis.The
    questionoscillatesinrelationtowhatmanspeakstohimself,andneverfullycontainsapossibilityof
    eitherapurequestionorapureanswer.ByrelatingtotheimpossibleambiguityofBeingItself,these
    fearsbegintolosetheirvitality.Man'sfinitudebecomes,ratherthanwhatdefeats,whatcreateshim.
    Thisisexpressibleaffirmationofwhatliesbetweenspacingandrepetition:thatanabsolutely
    absentbeingitselfcreatesthepossibilityforthedestructionofnonbeing.Ineverymomentoflivinglife
    isnewandunchallenged,takingthedifferancebetweenlifeanddeath,beingandnonbeingintohisNew
    Being.Manmusttakehisfinitudeontohimselftoseethatwhatplagueshisfinitudeisultimatelysynthetic,
    Klein138
    thattheconstantlifeneedsconstantdeathtobevisible.Theyareexpressiblefortheymotivateman,yet
    inexpressibleforultimatelyman'sfinitudemakesitimpossibleforhimtoexpressinfinitefears."Thetime
    ofthedivinelifeisdeterminednotbythenegativeelementofourcreaturelytimebutbythepresent,not
    bythenolongerandthenotyetofourtime[256]."Thisisthefusionthatoccurseverysecondbetween
    BeingItselfandman.Itistheabsolutepossibilityofwhatiscontainedinthepresentthataffirmsnotone
    overtheother,andinvitesmantodothesame.thisinvigorateshimtospeakanddecidebeyondhimself
    andwithintheabyssofmeaninglessnessHistranscendenceofpresentmomentonlyoccursbystatingthe
    presentmomentcanneverbesaidagain:theremustbenomoremeaningbeyondwhathesaysinorder
    forhimtobemeaning.
    Asthispaper'sconclusionbegins,itisimportantthatwenotethecontextsthatbothauthors
    havebeenpulledintobytheirusagehere.Theyarenotunadulterated,fortherewritingofthemisa
    reestablishmentofthesymbolsbothoffaithanddeconstruction.Thesequestionsarefrequentlyasked
    bybothauthors,andarefrequentlyusedtomakesimilardistinctions,butexplicitlystatedinfrequently.It
    wasnecessarytogobeyondontotheologicalintophenomenologyinorderforthesecategoriestobe
    grasped.evenasthedistinctionvanishesthemomentitisarticulated,inthisconstantdeathoneseethe
    vitalityoftheassertionshere.Tillichhasbeenincessantlyconfrontedwiththeproblemsofretaining
    ontologicalperception,andthusdecayingbackwardsintopreHeideggerianideologies.Yetthisdoes
    notoccur,forthesedistinctionsthatwouldhavebeenabsolutearedeconstructedintoa
    phenomenologicalsurface.Yetthissurfaceistheentirety,itistheinclusionofBeingItselfwithinthe
    artificialityofthesignsusedtoquestionhim,thatreferencealsoman'srelationtohimselfbutnothing
    beyondthis.Hisontologyandhisfaitharehisphenomenology,onecompletestheotheryetonedoes
    notexistwithouttheother.Theynevergobeyondman,anddonottrulyexist,butratheraresimplyan
    Klein139
    assertionofthequestionofbeingitselfmadeinitscreativepower.
    Theanswerstothesequestions,tothefullnessofthequestionsofwhomanisaremadeeven
    morepotent,areperhapsonlyviableevenoncedeconstructionisappliedtoTillichiantheologyhere.
    Thereisnoseparationbetweenwhatiswilledandwhatisspoken,thepurityabouttheabsolutesignifier
    isthatwhichfaithalsoaffirms.Faithanddeconstructionaffirmthelackofbinaryopposition,andthe
    purephenomenologyofbothgivethefullnessofthepresentmomenttotheindividualinordertodoso.
    Heisconstrainedinbothsensetothelanguageofhissociety,evenassuchpolemicallanguageisseenas
    diminutive,thesignsbywhichheutilizesareasenslavedtoman'ssocietyasthesymbolsoffaithare.His
    anxietyabouthisfinitudeisassyntheticasthesignsheusestoexpressit,andtheirobjectivecontent
    thereforeiswhatherealizesinhimself,andismuchlessimportantthananysociologicalinstance.Inthis
    mantranscends,ornegateswithpassion,thesedistinctionsinordertospeaktohimselfinspiteofthe
    factthatheisneverspeakingfully.Equallysotheunitedpowerbetweenanabsoluteotherandit's
    constantaffirmationiswhatmakestheseprinciplespowerful.Theyrequirenoconstantcontent,yetare
    alwaysreceivingitandalsomakingitpossible.Thetraceprovidesacontextbywhichtounderstand
    itself,andaffirmsinexpressibilityasdistinctionthisisoneideathatspacingandrepetitioncannever
    touch.Thenewnessoffaithisthenewnessoftheaffirmationofthetrace,allofwhichdependon
    creationtoreconstituteandthereforepervadethegapbetweenlifeanddeath.Thetraceiscompletely
    subjectiveandyetuniversal,theambiguitysurroundingitandsymbolsingeneralallowforman'sultimate
    concerntotrulybeultimateandproceedunhinderedbeyondabsolutecontentofdeathandwhatis
    repeated.
    Thesealsomakeclearanewcategory,onethatisnotsubjecttorulesofexistenceorpresence,
    butratherofexpressabilityandinexpressibility.Thefundamentalotherthatisalwaysimplied,andthe
    Klein140
    objectivecontentbaseduponracialcategoriesusedtocomprehendit,areessentiallysynthetic.Any
    separationsmadeareformakinginterrelateddistinctions,relyingonthenewnessofspacingratherthan
    indicativeofalapsewithintimeandperception,theexistentialandthephenomenologicalIneithercase,
    BeingItselfandthetraceareimpossibletoreferencewithinexpressionIpsofacto,theyare
    referencedineverymomentofexpression.Itneverdepartsfromphenomenology,yetequallyso
    acknowledgestheimpossibilityandnonbeingcontainedwithinthesamesphere.Itisarticulatedby
    Derridaaspossibilityorimpossibility,yetforTillichjustifiesabsolutefaithinspiteofdoubt.Itisthese
    distinctionswhichgivepowertothesenewcategoriesof"Existence",onejuxtaposesitselfwiththe
    otherandbythistheyarebroughtintopresence.
    Deconstructioniswhathasmadethispossible,andequallysotheapplicationofsimilar
    categorizationsmakesthisprocessasimplerone.BeingItselfwasalwayshiddenbehindsymbolic
    language,Tillichcouldnevermoveitoutwardsbeyondthemforinthishemovedbackintotheology.yet
    whenthesymbolwasrevealedasthesignifier,whenthefullnesswascomplete,BeingItselfwasmade
    possible.Whentheabsoluteambiguityofthetracepresenteditself,BeingItselfarosetoutilizeit,and
    proclaimitselfasthepowertoascertainthenonexistentfundamentalother.Tillichhadbegun
    deconstructinginhisownwaybeforeitsformalpresentationinDerrida,thelatterjustcompletedthe
    process.itisthenonoriginofBeingItselfastheobjectofman'sultimateconcernwhichrootrealityin
    thefullnessofthehereandnow.
    Ifbinaryoppositionshavebeennullified,thantheabsolutequestionofend,ordeath,has
    becometheexhibitivefactorforlife.Thereisnolongeraseparationbetweenthem,butsimply
    reciprocatingcompletionThisdependenceonparticipationinaradicalandproximalotherof
    deconstructionmovesBeingItselfintonewlight.Ineverymomentmanisalwaysseparatedfromthe
    Klein141
    signfrommeaning,fromhisultimateconcern.Yetthislossmakesitfound,forinthishemustalways
    assertthemeaning,thefullnessoffaithmustbearticulatedineveryexpression,ineveryactionthistrace
    andfaitharerebuiltandthusmustbeassessed,andthereforeconstitutecreativity.Theabilitytocreate
    impliesthatwhichisnotyet,tospeak
    "asthoughoneknows"isspirittotranscendtimebyremainingcompletelywithinit.Equallysoit
    assertsthetimelessnessofthenatureoftheother,it'spresenceandnonpresenceactasabastionfrom
    decayandabsolutedeath.
    Suchphenomenologicalabsenceoftheabsoluteother,isthefullnessofpresence.Ambiguity
    andabsolutenothingnessallowthefullnessofcreation.Directpaintingisalreadyallegoricand
    impassioned.Thatiswhythereisnotruewriting.Theduplicationofthethinginthepainting,andalready
    inthebrillianceofthephenomenonwhereitispresent,guardedandregarded,maintained,however
    slightly,facingtheregardandundertheregard,opensappearanceastheabsenceofthethinginits
    selfsameness[propre]anditstruth.Thereisneverapaintingofthethingitselfandfirstofallbecause
    thereisnothingitself
    [257]
    .InTillichianterms,thephenomenologyoffaithandtheultimateconcernhave
    fusedtoconstitutetheentiretyofreality.Deconstructionassertstheothernessofthetraceandthe
    signifieraretheonlynecessarypiecesforreality.Thereisnooriginarypresencebywhichtoclaim
    aesthetics,toconquernonbeingortorelaymeaning.BeingItselfneededthis,torealizethatneitherit
    northerealmofspiritcouldbeassertedinessentialconfidence.Botharealwaysswallowedindoubt
    onceonerealizesneitheractuallyexist.thatmanisisolatedwithinhissyntheticsocialsignandhis
    confidencetospeak.Anycontextbywhichconcernisexpressedorsignsareusedarealways
    motivated,neverpureyetshiningbrightlywiththegreatestpassion.Thereisnothingtomovebeyond
    andtoassess,nothingisascertainedmorethanthemovementsfaithandphenomenologymakethatmust
    Klein142
    cometobeunderstoodbytheindividual.heinveststheentityofhimself,intothisexistence,justasthe
    painterisnolongerforcedtosubstitutebutrathertogivelife."Ineveryactoffaitheverynerveofman's
    bodyeverystrivingofman'ssoul,everyfunctionofman'sspirit.Faithisnotamatterofthemindin
    isolation....butthecenteredmovementofthewholepersonalitytowardsomethingultimatemeaningand
    significance
    [258]
    .Heisconsumedwithhisfaith,itisthecompletionofhimandhisownunique,
    secretiveyetabsolutelyintimateexpressionofultimacy.Deathmoveshimintolife,andlifeintodeath,for
    resolutepowerconductsthetotalitybeyondthemboth
    Manmustalwaysbeincompleteoutsiderelationtotheinside,hemustretainthepowerof
    theotherinorder.Hemustassertbeyondhimselfinordertoreachintocreateit.Itisinthispowerof
    symbolizingaspresencethatfaithispossible,thatmancanexpressanultimateconcern.Theinteraction
    assumedbyparticipation,remainsisolatedwithinexpressions,yetitistheallconsumingdevotionto
    realitybywhichmansignifies."BeingItselftranscendseveryfinitebeinginfinitely....faithbridgesthis
    infinitegapbyacceptingthefactthatinspiteofitthepowerofbeingispresent,thathewhoisseparated
    isaccepted.Faithisnotaopinionbutastate.Itisthestateofbeinggraspedbythepowerofbeing
    whichtranscendseverythingthatisandinwhicheverythingthatisparticipates."
    [259]
    Thepurityof
    inexpressiblefaithisthemotivehere,itisonethatalwaysconducts.Tobeginwiththispowerful
    quotation,Tillichhasgraspedthenecessityofvolitionbutalsoit'simpossibletonegatetheabyss.He
    requiresit,thedistancebetweenmanandmeaninglessbywhichhecomestounderstandit.Hefully
    graspsthis,asheissurroundedonallsidesbynothingness,byalackofambiguityandconstant
    translation.Theonlyabsolutethenisthathisentiretyhoversoveritsnegation,thatactualizationmustbe
    donewhenBeingItselfcouldneverbeanoption.Heassumesimpossibility,thestruggletorisefrom
    Klein143
    manactualization,isovercomingtheperceptionthatmanalreadywasactualized.ThatGodjustifiedhim
    inpurity,asonobjectivesourceandthequestwasover.Yethetranscendsthepossibilitytobejustone
    answer,andincludesthenecessaryprerequisitestospiritualassertions.Thisistheincessantstatusof
    man,implyinginfinitude,andhiscreativityinordertonotbetakenabsolutelybytheabyss."Thegift
    madetomebyGodasheholdsmeinhisgazeandinhishandwhileremaininginaccessibletome,the
    terriblydissymmetricalgiftofthemysteriumtremendumonlyallowsmetorespondandonlyrousesme
    totheresponsibilityitgivesmebymakingagiftofdeath[enmedonnantfamort],givingthesecretof
    death,anewexperienceofdeath[260]"Thepowerofcreativespeechandambiguouswritingiswhat
    givesformanddynamicsandtodecision.Itwillnevercontainit'sobjectabsolutely,butthe
    observationofwhatultimacyiscanonlybeconstructedwiththeselfsacrificetoaffirmit.Nietzsche's
    infatuationwithliferemainthebeginningofthis,andcarriesintomanintohisnewlydefinedultimate
    concern.Rather,Beingitselfbothspokeoutoftheabyssofmeaningless,useditandfunneleditto
    incorporateitintocreation,ratherthefullnessofthesignifiedindecision.Ittranscendsanyinadequacies
    andproceedsoutwards,directingthenowcompletedsignsoffaithandthusofmanhimself."Thefaith
    whichcreatesthecouragetotakeintoitselfhasnospecialcontent.Itissimplyfaith,undirected,
    absolute.[261]"Ifitdidhavecontent,thetracewouldbetranscendedandmeaningwouldbethrown
    backintotheGodwhocreatedmeaning..
    ItisthefinalityofthemomentthatisTillich'sfaithasenseofcompletionthatequallysomustbe
    itsownorigin.Itisthisdifferanceoffaith,thatmakesBeingItselfpossible,inthearbitrarysymbolsof
    faiththeycometomanconstant.BeingItselfisalwayssubstituted,aboveandwithindifference,
    containedwithinandwithoutfromreality,andgivespowercreativeactualizationineverymomentof
    man'sexistence.Itcanneverbediscussedwithoutselfeffacement,andneverempoweredwithout
    Klein144
    subjectingittoaninfinitenonbeing.NothingnessistheessentialbeginningofBeingItself,andthusthe
    beginninghasalwaysbeentheend.It'suniversalityissimilartothatofthealphabeticsign,fundamentally
    socialandconfinedtotheinfinitelyambiguouscontextwithinwhichitisarticulated.Thetracepushes
    beyondthisaslanguageingeneral,andBeingItselfdoesaswell.Itresignsinthispartialinexpressibility
    asthefinalknownotherness.Faithtakesthisnewfinalmovementsoitcanconstantlymbemakingit,to
    speak"asthoughitknows"andbethe"endofwriting[262]."

    [1]Derrida,PossibilityofJustice,24
    [2]Derrida,GiftofDeath,74
    [3]Tillich,DynamicsofFaith,126
    [4]
    Tillichiantermusedtodefinetheobjectofmansaspiration,ofthatwhichhecanaffirminspite
    of.ItistheGodbeyondtheGodoftheism,beyondallontologicaldistinctionandcategorizationsofbeing.It
    isthisthatwillbeusedtounderstandbothDerrida,andthecontextbywhichTillichshouldberead.
    [5]
    OG,8
    [6]Derrida,OfGrammatology,108
    [7]
    Tillich,CouragetoBe,156
    [8]
    Tillich,CouragetoBe,189.Thismightseeminitiallycontradictorytotheendresultachievedby
    OfGrammatology,however,thiswillbedealtwithlaterintheessay.
    [9]
    Thanatail
    [10]Tillich,CouragetoBe,173
    Klein145
    [11]
    Tillich,SystematicTheology,Volume1,211
    [12]
    justasthetracedoesnotrequireanysymbolstoformulateitsexistence
    [13]
    don'tbealarmedbytranscendent,wewillgettospatialterminology
    [14]Tillich,SystematicTheology,Volume1,240
    [15]DynamicsofFaith,41"symbolshaveonethingincommonwithsigns:theypointto
    anythingbeyondthemselves.
    [16]
    Tillich,SystematicTheology,volume,1,214
    [17]
    Tillich,SystematicTheology,volume1,207
    [18]
    Tillich,SystematicTheology,volume1,215
    [19]
    Tillich,CouragetoBe,185
    [20]
    Tillich,CouragetoBe,186
    [21]Tillich,SystematicTheologyVolume1,218
    [22]
    Tillich,CouragetoBe,87
    [23]
    Tillich,CouragetoBe,15
    [24]
    Tillich,SystematicTheology,Volume1,189
    [25]
    Tillich,SystematicTheologyVolume1,209
    [26]"Toacceptthispowerofacceptanceconsciouslyisthereligiousanswerofabsolutefaith,ofa
    faithwhichhasbeendeprivedbydoubtofanyconcretecontent,whichneverthelessisfaithandthesource
    ofthemostparadoxicalmanifestationoftheCouragetoBe

    Tillich,177,CouragetoBe

    [27]
    Tillich,SystematicTheology,volume1,184
    [28]
    Tillich,SystematicTheology,volume1,185
    [29]
    Tillich,systematictheology,volume1,193
    [30]
    Tillich,SystematicTheologyIntroduction,11
    [31]
    SystematicTheology,volume1,197

    [32]
    Tillich,CouragetoBe,91
    Klein146
    [33]Derrida,TheGiftofDeath,70
    [34]
    Tillich,SystematicTheology,volume1,186
    [35]Tillich,SystematicTheology,Volume1,218
    [36]
    Derrida,OfGrammatology,279
    [37]Deride,GiftofDeath,45
    [38]Arbitraryasartificial,secondary,lackingwithconstitution.Onedefinitionofarticulated
    languagemightconfirmthatconclusion.InLatin,articulusmeansamember,part,orsubdivisionofa
    sequenceappliedtospeech[language],articulationdesignateseitherthesubdivisionofaspokenchain
    intosyllablesorthesubdivisionofthechainofmeaningsintosignificantunits....Usingthesecond
    definition,wecansaythatwhatisnaturaltomankindisnotspokenlanguagebutthefacultyof
    constructingalanguagei.e.,asystemofdistinctsignscorrespondingtodistinctideas"DerridaOf
    Grammatology,66(asquotefromAStructureonGeneralLinguistics,26)
    [39]
    Derrida,OfGrammatology,63
    [40]
    Derrida,OfGrammatology63
    [41]
    Derrida,OfGrammatology,159
    [42]
    OfGrammatology,Derrida,286
    [43]Derrida,OfGrammatology,315(ReferencingtheEssayontheoriginofLanguages,
    Rousseau,2122)
    [44]
    Derrida,OfGrammatology,299
    [45]Derrida,GiftofDeath,84.Heisgoingtocontinueontodisagreewithwhatthisidea
    proposedbyLevinas.However,forthesakeofusingthegiftofdeathasanepistemicmovementin
    additiontoareligiousone,thatdisagreementcanandwillbeaddressedlateron.
    [46]Derrida,GiftofDeath,86
    [47]
    Derrida,OfGrammatology,301
    Klein147
    [48]
    Derrida,OfGrammatology,299
    [49]Anexpansiononthetermdispersion."thatsocialdistance,thedispersionofthe
    neighborhood,istheconditionofoppression,arbitrariness,andvice.Thegovernmentsofoppression
    allmakethesamegesture:tobreakpresence,thecopresenceofcitizens,theunanimityofassembled
    peoples,tocreateasituationofdispersion,holdingsubjectssofarapartastobeincapableoffeeling
    themselvestogetherinthespaceofoneandthesamespeech,oneandthesamepersuasiveexchange."
    OfGrammatology,138ITistheseparationofselfandother,longimplyinglogocentricdogmain
    additiontoreflectingtherelationbetweensocietyanditsconstituents.
    [50]
    Derrida,OfGrammatology,300
    [51]Derrida,OfGrammatology,300
    [52]
    Derrida,OfGrammatology,240
    [53]
    Derrida,OfGrammatology,314
    [54]
    Derrida,OfGrammatology,301
    [55]
    Tillich,DynamicsofFaith,75
    [56]Tillich,SystematicTheology,Volume3,58
    [57]
    Tillich,DynamicsofFaith,89
    [58]Derrida,GiftofDeath,25
    [59]
    Tillich,SystematicTheologyVolume1,238
    [60]Tillich,CouragetoBe,17
    [61]
    Tillich,CouragetoBe,156
    [62]
    Tillich,SystematicTheologyVolume1,200
    [63]
    Tillich,systematicTheology,volume1,180
    [64]
    Tillich,DynamicsofFaith,126
    [65]
    Tillich,systematictheologyVolume1,197
    [66]
    Derrida,OfGrammatology,77
    Klein148
    [67]
    Derrida,OG,72
    [68]
    Derrida,OG,203,Progressconsistsalwaysoftakingusclosertoanimalitywhileanullingthe
    progressthroughwhichwehavetransgressedanimality.Ifanythingthatonwardsenseismanaffirminghis
    telosinthesamemomenthedeclaresitsexistence.Thatsenseofmeliorationisassyntheticasthesigns
    thatwouldhavebeenusedtodescribeit.
    [1]
    Tillich,systematictheology,volume3,64
    [2]
    Tillich,couragetobe,161
    [3]
    Tillich,couragetobe,56

    [69]
    Derrida,OG,202
    [70]
    Thesearefurthermoredependentupontheoppositionalcomponentswhicharesoontobe
    deconstructedusedtoassemblealanguagebasedonsuchsynthesis:Inadditiontothesystemof
    oppositionsthatcontrolstheentireEssay(servitude/politicolinguisticliberty,North/South,
    articulation/accent,consonant/vowel,capital/province//autarchicanddemocratic.(Derrida,OG200)
    [71]
    Derrida,OG,275
    [72]
    OG,279theabsoluteliteralisattheorigin.
    [73]
    Derrida,OG,277
    [74]Derrideansecret(GiftofDeath,willbetouchedonlater)
    [75]
    Derrida,OG275
    [76]
    Derrida,OG276
    [77]
    Derrida,OfGrammatology,277
    [78]
    Derrida,OG,276
    [79]
    Derrida,OG,275
    [80]
    Derrida,OG,277
    [81]
    Derrida,OG,315articulation,whichreplacesaccent,istheoriginoflanguages.
    [82]
    Derrida,OG279,Rousseauhadproposed,withanoriginofpassion,thattherewouldequally
    beamomentwhereinwhichspeechwasinitsfullnesspurelyinthenatureofpassionitself.passionwhich
    expressestheliteraladequatelywithouttheneedforasociologicalbasis.Thatdirectaccesstotheobject,
    Klein149
    wasmotivatednotbythisintensityhowever,butbytheaccurateexpressionofit.
    [83]
    Tillich,DynamicsofFaith,12
    [84]
    Tillich,DynamicsofFaith,52
    [85]Tillich,SystematicTheologyVolume1,15
    [86]
    Tillich,DynamicsofFaith,59
    [87]
    Tillich,DynamicsofFaith,46
    [88]
    Tillich,SystematicTheology,Volume2,205
    [89]Tillich,SystematicTheologyVolume1,132
    [90]
    Tillich,DynamicsofFaith,46
    [91]Tillich,SystematicTheology,Volume1,130.healsoincludespsychosocialknowledgein
    thefollowingparagraph,describingwithitasimilarrelationtothatofhistoryandscience.
    [92]Tillich,SystematicTheology,Volume1,132
    [93]
    DynamicsofFaith,48
    [94]
    Tillich,DynamicsofFaith,47
    [95]
    Tillich,systematictheologyVolume2,205
    [96]Tillich,SystematicTheology,Volume1,125
    [97]Tillich,SystematicTheologyVolume1.Thereisnoreality,thing,oreventwhichcannot
    becomeabearerofthemysteryofbeingandenterintoarevelatorycorrelation.
    [98]Tillich,Systematictheologyvolume1,137
    [99]Tillich,SystematicTheology,Volume1,120
    [100]
    Derrida,DeconstructionandthepossibilityofJustice,16
    [101]sinceLevinasalsowantstodistinguishbetweentheinfinitealterityofGodandthe"same"
    infinitealterityofeveryhuman,oroftheotheringeneral,thenhecannotsimplybesaidtobesaying
    somethingdifferentfromKierkegaard.(Derrida,GiftofDeath,84)
    [102]IfIobeyinmydutytowardsGod(whichismyabsoluteduty)onlyintermsofduty,Iam
    notfulfillingmyrelationtoGod.InordertofulfillmydutytowardsGod,Imustnotactoutofduty,by
    meansofthatformofgeneralitythatcanalwaysbemediatedandcommunicatedandthatiscalledduty.
    (Derrida,GiftofDeath,63)
    Klein150
    [103]Derrida,GiftofDeath,78
    [104]Infactitmustbegreat."exceptionalorextraordinary,anditneedstobethatabsolutelyand
    parexcellence:itisasifabsoluteresponsibilitycouldnotbederivedfromaconceptofresponsibilityand
    therefore,inorderforittobewhatitmustbeitmustremaininconceivable,indeedunthinkable:itmust
    thereforebeirresponsible
    inordertobeabsolutelyresponsible"(Derrida,GiftofDeath,68)Thushisdecisionis
    monumentous,initsabilityforvictoryanddefeat,whethermanisawareofitornot.
    [105]DerridaGiftofDeath,41
    [106]Derrida,GiftofDeath,64
    [107]Derrida,GiftofDeath,75
    [108]
    Tillich,CouragetoBe,87
    [109]Tillich,SystematicTheologyVolume3,40
    [110]Tillich,SystematicTheology,Volume3,34
    [111]Tillich,SystematicTheologyVolume3,42
    [112]wewillseehowthisisunitedwithinthefactthatthisisalwaysincorrectsoonenough.
    (Kant,Critiqueofpurereason,473)

    [113]Derrida,GiftofDeath71
    [114]Derrida,GiftofDeath,96
    [115]Kierkegaard,FearandTrembling,14
    [116]Derrida,OfGrammatology.
    [117]Derrida,DeconstructionandThePossibilityofJustice,47.Thistextmightalsobeviewed
    skeptically,astheentireessayisusingdeconstructiontoilluminateit'stitle:aMysticalFoundationto
    Authority.However,thisdivinityisimportant,fordeconstructionhasalreadyloweredthedivinitytous
    Klein151
    andustoit.Ithasgivenusabsoluteproximitybymakingitimpossibletoachieve.Theunknowabilityof
    thelawitself,thespiritofthelaw,isthesamefinalityandaporiatheindividualfacesinhimselfinhis
    decision.Tonegatehecreates,andtocreatehedestroys.Thisparadoxconsumeshim,andistheself
    law,theselfmystic,selfunknowniswheremanalwaysstartsandendshisdecisions.Thepowerof
    deconstructionisthatitcanincludethis,thatitmustincludethisinordertodeconstruct.Let'sexplore
    thisconceptalittlemore.

    [119]
    Derrida,DeconstructionandthepossibilityofJustice,30
    [120]Derrida,GiftofDeath,54Itremblebecause
    Iamstillafraidofwhatalreadymakesmeafraid,ofwhatIcanneitherseenorforesee.Itremble
    atwhatexceedsmyseeingandmyknowing[monvoiretmonsavoir]althoughitconcernstheinnermost
    partsofme,rightdowntomysoul,downtothebone,aswesay."
    [121]Derrida,GiftofDeath,80
    [122]
    Derrida,DeconstructionandthePossibilityofJustice,16
    [123]CouragetoBe,boththebookandtheconceptwillbeusedlateron.
    [124]Tillich,SystematicTheologyVolume1,125
    [125]Tillich,SystematicTheologyVolume1,
    [126]here"walkasthosewhocamebeforeyou"(Pascal,Pensees).
    [127]Kierkegaard,FearandTrembling,3
    [128]Tillich,SystematicTheologyVolume1.
    [129]
    Derrida,52
    [130]
    Derrida,OfGrammatology,105
    [131]
    Derrida,OfGrammatology,240
    [132]
    Derrida,OfGrammatology,47
    [133]
    Derrida,OfGrammatology,65
    [134]
    Derrida,Speechandphenomena,62
    Klein152
    [135]Derrida,OfGrammatology,66
    [136]Derrida,OfGrammatology,6
    [137]ParticipationisaTillichianterm,butonethathasbeenusedinaphenomenological
    descriptionoftheothersinceHegel.Hisdescriptionsdescribetheepistemologicalnatureofthetrace
    adequately."thetaskoftheindividual...consistsinactualizingtheuniversal[inourcase,theselfimposing
    trace],andgivingitspiritualvitality,bytheprocessofbreakingdownandsupersedingfixedand
    determinatethoughts."(Hegel,PhenomenologyoftheMind,16)Thespiritastheabsolute
    phenomenologicalexpression,inDerrideanthoughtisavailablenow,andthisopposestherigidityof
    passivityattheoriginwiththesamevigorasthetrace.
    [138]Derrida,OfGrammatology,314
    [139]Derrida,DeconstructionandthePossibilityofJustice,44
    [140]
    Derrida,OfGrammatology,61
    [141]Derrida,GiftofDeath,80
    [142]
    Derrida,OfGrammatology,314
    [143]Tousethegiftofdeathepistemologically:"He[God]giveshimbackhissonafterassuring
    himselfthatAbrahamastrembledrenouncedallhope,andirrevocabledecidedtosacrificehisbeloved
    sontohim"Derrida,GiftofDeath,95.HumanityistheAbrahamofdecision,intheunavoidablearena
    ofMountMariahthatishiseverychoice.Onlywhenhehasgivenupanyotherpossibility,whenhewas
    revokedhisrelationshiptopossibilityinfavoroftheabsoluteselfother,doeshedecide.Onceagain
    humanitycannotremainsilent,evenasAbraham,inhistaciturnity,spokeloudestofall.
    [144]
    Tillich,systematictheology,volume1,195
    [145]
    Derrida,SpeechandPhenomena,66
    [146]ThisideacanbefurthersupplementedwithHegeliantheory,whoasadequatelygrasped
    Klein153
    thedestructionneededfordeconstruction."FirstinpointouttheNow,andithasbeenassertedtobe
    thetruth.Ipointitout,however,assomethingthathasbeen,orassomethingcancelledanddoneaway
    with.Ithusannulandpassbeyondthatfirsttruth.....thirdlywhathasbeenisnot(hissecondpoint,
    actuallyonlyhasminorrelevancehere,howevertheconclusionandthepointing,furthermorebeingthe
    conclusionbeingthepointingoutinadeconstructedsense,negatesthemiddlepointofhasbeen)isnot.
    Ithensupersede,cancelitshavingbeen,thefactofitsbeingannulled,thesecondtruth,negatethereby
    thenegationofthenowandreturnindoingsotothefistposition:thenowis.(Hegel,phenomenologyof
    theMind,59)
    [147]Derrida,GiftofDeath,54
    [148]
    Derrida,OfGrammatology,60
    [149]
    Derrida,OfGrammatology,62
    [150]
    Derrida,OfGrammatology,298
    [151]
    Derrida,OfGrammatology,298
    [152]
    Tillich,SystematicTheologyVolume1,209
    [153]."Itistheprocessthatcreatesitsownmomentsinitscourseandgoesthroughthemall
    andthewholeofthismovementconstitutesit'spositivecontentandit'struth."(Hegel,Phenomenology
    oftheMind,28)Theprocess,astitledbyHegel,asprocessmustdisregardtheorigin,andinfact
    assumesthatanystepisnecessary.everyinstantofitisthetruthmancantreatitasnothingless,andin
    factdeconstructstheentireprocessashegoes.
    [154]
    Tillich,DynamicsofFaith,56
    [155]Tillich,SystematicTheologyVolume1
    [156]Tillich,SystematicTheologyVolume1,238
    [157]
    Tillich,DynamicsofFaith,58
    [158]Tillich,SystematicTheology,Volume3,41
    Klein154
    [159]Tillich,SystematicTheologyVolume1,271
    [160]
    Tillich,DynamicsofFaith,53
    [161]
    Tillich,DynamicsofFaith,97
    [162]Derrida,GiftofDeath,61
    [163]Derrida,T
    [164]
    Tillich,DynamicsofFaith,57
    [165]OfGrammatology
    [166]
    Tillich,SystematicTheologyVolume2,190
    [167]Tillich,systematicTheology,Volume3,30
    [168]
    Tillich,systematictheology,volume1193
    [169]
    Tillich,systematictheology,volume1,191
    [170]TillichianTerm,SystematicTheologyVolume1,84"Thebasisofgenuineheteronomyis
    theclaimtospeakinthenameofthegroundofbeingandthereforeinanunconditionalandultimate
    way.
    [171]Tillich,SystematicTheology,Volume2,240
    [172]Tillich,SystematicTheologyVolume3,87
    [173]
    Derrida,OfGrammatology,309
    [174]
    Tillich,systematictheology,194
    [175]Tillich,SystematicTheology,Volume1,254
    [176]Tillich,DynamicsofFaith
    [177]Hegel,PhenomenologyoftheMind,26
    [178]
    Tillich,systematictheology,189
    [179]
    Tillich,SystematicTheologyVolume1,184
    [180]
    Tillich,SystematicTheologyVolume1,199
    Klein155
    [181]Derrida,TheGiftofDeath,108
    [182]Hegel,PhenomenologyoftheMind,2
    [183]
    TillichSystematicTheologyVolume1,191
    [184]
    Derrida,OfGrammatology,300
    [185]
    Derrida,SpeechandPhenomena,67
    [186]
    Tillich,DynamicsofFaith,85
    [187]Derrida,SpeechandPhenomena,102
    [188]Derrida,OfGrammatology,62
    [189]
    Derrida,OfGrammatology,62
    [190]
    Derrida,OfGrammatology,64
    [191]
    Derrida,OfGrammatology,63
    [192]Derrida,GiftofDeath,47
    [193]ThiscanfurtherbesupplementedbyDerrida'sunderstandingofRoseau.ITdescribes
    somethingthatisrealeverysecond,butfadesfromviewifconfrontedasanimage.Man'sperceptionof
    itiswhenit'spotencyismostassured.""Theimageisdeath,apropositionthatonemaydefineormake
    infinitethustheimageisadeathorthedeathisanimage.imaginationisthepowerthatallowstoaffect
    itselfwithitsownrepresentation(Derrida,OfGrammatology,84)
    [194]Hegel,PhenomenologyoftheMind,69)
    [195]
    Derrida,OfGrammatology,314
    [196]
    Saussure,LecturesonGeneralLinguistics,44
    [197]
    Derrida,OfGrammatology,68

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