I am vastly late to the party, but I have finally gotten around to reading Caputo’s response to Hägglund’s Radical Atheism: Derrida and the Time of Life. A blog post is probably not the place to adjudicate detailed scholarly questions, but it does seem to me that Caputo has made a convincing case that Hägglund’s reading of Derrida leaves a good deal out. I have said before that we should view Hägglund’s book as a systematization of Derrida rather than a “reading,” and Caputo makes clear that it is a systematization with the goal of making Derrida newly useable to the kind of person who goes in for contemporary materialisms of various forms, which includes having a serious allergy to anything “religious.” That is to say, if I can be forgiven for putting it in a crass and over-simplifying way, Hägglund seems to be concerned with getting all that gross religion off of Derrida’s text.
What I’d like to suggest here is that Caputo’s argument is a kind of mirror image of Hägglund’s. Where Hägglund wants to use Derrida to get us completely free of religion, Caputo seems to want to use it to set up a completely blameless religion that would be free of the historical baggage of “religious violence.” This particularly comes out in the end of Caputo’s long piece, where he argues that deconstruction does not have access to a field in which the existence of a God beyond our experience could be “disproven” — hence, again, “religion” remains “safe and sound” (as Hägglund will recall in his response to Caputo). Thus, either we’re kept “safe and sound” from religion or religion is kept “safe and sound” from our tendency to screw everything up.
I would maintain that both readings of religion are actually present in Derrida’s sprawling oeuvre. Read the rest of this entry »