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_Radical Atheism_ presents a profound new reading of the influential French philosopher Jacques Derrida. Against the prevalent notion that there was an ethical or religious "turn" in Derrida's thinking, Hägglund argues that a radical atheism informs Derrida's work from beginning to end. Proceeding from Derrida's insight into the constitution of time, Hägglund demonstrates how Derrida rethinks the condition of identity, ethics, religion, and political emancipation in accordance with the logic of radical atheism. Hägglund challenges other major interpreters of Derrida's work (...) and offers a compelling account of Derrida's thinking on life and death, good and evil, self and other. Furthermore, Hägglund does not only explicate Derrida's position but also develops his arguments, fortifies his logic, and pursues its implications. The result is a groundbreaking deconstruction of the perennial philosophical themes of time and desire as well as pressing contemporary issues of sovereignty and democracy. (shrink)

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This paper is a response to Jean-Michel Rabaté’s and Adrian Johnston's essays on my book Dying for Time. In responding, I further develop my notions of mortality and immortality, pleasure and pain, the flow of libido and the anticipation of loss. I also elaborate the stakes of my critique of Freud and Lacan, underlining why desire does not derive from a lack of timeless fullness. Rather, desire is both animated and agonized by temporal finitude.

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The paper elucidates the author's conception of finitude and the logic of survival, which involves a deconstruction of the opposition between mortality and immortality. Returning to Laclau's deployment of a psychoanalytic conception of lack in his thinking of politics, the paper concludes with a discussion of democracy. Radical atheism does not seek to replace Laclau's approach to politics, as a struggle through articulation for a hegemonic position, but to demonstrate through immanent critique that it requires a different conception of desire.

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Radical atheism thus provides a new framework for understanding Derrida's engagement with religious concepts and challenges the numerous theological accounts of deconstruction. The proliferation in Derrida's late works of apparently religious terms, which will here examine through the triad of faith, the unconditional, and the messianic, has given rise to a widespread notion that there was a “religious turn” in his thinking. Deconstructing the religious conception of the good, Derrida develops a notion of “radical evil”. Derrida highlights the logic of (...) radical evil through the notion of faith. When Derrida analyzes the unconditional in conjunction with highly valorized terms, such as hospitality and justice, he is therefore not invoking an unconditional good or a religious notion of the absolute. The messianic is here linked to the promise of justice, which is directed both toward the past and toward the future. (shrink)

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This paper is a response to Derek Attridge's review of my book Radical Atheism: Derrida and the Time of Life, Stanford: Stanford University Press, 2008. Attridge's review was published in Derrida Today Vol. 2, Issue 2 (2009), pp. 271–281, the arguments of which have also been incorporated in Attridge's recent book Reading and Responsibility, Edinburgh: Edinburgh University Press, 2010.

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