Let us not pray

Is what we believe what we inwardly believe or what we say we believe? By "what we say we believe" do we mean "what we say to others" or do we mean "what we say to ourselves"?

Note On Disbelief in Disbelief and the "Interrogation of 'the Nones'"

All belief is first belief about belief.

Dying Declarations (disbelief in disbelief 2)

The religious affiliation of no religious affiliation among the so-called Nones may amount to a kind of popularized phenomenology or ambulatory deconstruction, the realized impossibility of the declaratory faith, potentially an actuality of belief independent of whatever verbal reduction or sign, if also potentially a condition of incoherence, of chaos not system, moral infantilization rather than advancement.

Prophet of the Nones (disbelief in disbelief 3)

As far as I know, there is no single prophet of anismism, and that lack of a prophet may be appropriate if not inevitable to this particular anti-ideological ideological stance. If there could be such a prophet, however, Anandamayi Ma on first glance seems to fill that role well, which is to say incompletely and therefore completely, paradoxically and therefore simply, because her anismism extended crucially to the question or her own existence as a self.

Only gradually... (toward anismism) (disbelief in disbelief 4)

"Out of the misty sea of myth, questions emerge; chaos arises... Only gradually can all these meanings of the uniqueness of being be developed."

Voegelin's Gnosis, Part 1: The Self-Evident Divine

"This world itself exists by reason of a mystery, and the name for the mystery, for the cause of this being of the world, of which man is a component, is referred to as 'God.'"

Voegelin's Gnosis, Part 2: Crossing

The eternal crosses infinitely all the way over to us on the finite cross. Even against the definitional and lethal disagreements within and between the Abrahamic faiths on instantiations of eternity, or finitizations of infinity, or mortalities of the immortal, the structure of the central question, as a dichotomy to be resolved into a unity, from incarnation to crucifixion to resurrection, survives all answering exclusions. We can even begin with the atheistic or heretical counter-narratives that insist that indispensable parts of the greatest story were merely story, that the humanly fallible texts amount to a pre-capitalist commodification for “franchising” purposes. Even the falsehood of the tale would precisely on its own level magnify it, as the greatest lie ever believed, in this the only world the closest a disenchanted perspective can approach to miracle.


Post-theism would be the obsolescence of traditional theisms in the age of the rise of the Nones, although I will continue to treat it as form under the more general heading of anismism, since any assertion of "ism" that does not immediately undermine itself remains ismistic.

Respecting an Establishment of Religion

Every nation gets the religion that it believes in.

"the false notion of heroic self-made aristocracy"

betwixt a false reason and none at all

Two Onto-Theo-Anthropological Hypotheses

Today we begin with our latest endings.

This Year in Jerusalems

The new identity replaces the old one, and, where it does not appear as an amalgam of contradictions and imitations, it puts dimly grasped and highly uncertain possibilities next to moral deprivation: self-realization as self-annihilation in the current epoch, which also cannot be understood except as a product - result as well as aftermath - of another equation in a parallel format.

Because "The question ‘what is God?’ is impossible” (amended version of comment at @thinking_reed's blog)

The inquiry into what we mean when we invoke the name of the deity would both determine and be determined by the result of the inquiry into what we mean when we refer to ourselves. They are nearly the same inquiry, or two different aspects of a single inquiry, which is at the same time an inquiry into inquiry – the possibility of inquiry at all and the point of inquiry at all.

Standing athwart themselves

Nothing prevents those with a conservative outlook or temperament from remaining aware of dire and whole wide world-encompassing possibilities, even the possibility or perhaps the certainty of their own, or their community's, or nation's, or culture's, or civilization's eventual impossibilization, but any sensibly conservative regard for language, or any conservative understanding of the idea of a conservative understanding, does or ought to prevent its advocacy, with or without the yelling.

Mouth to Mouth (Report from the War on Xmas)

The violence of [the] claim takes revenge upon it

Richard Dawkins' Ignorance (a theological fact to learn)

The notion of a non-existence of theological fact is the opposite of the atheist thought, which originates in, constitutes, and upholds a position on its own absolute theological facticity. The doubt as to the existence of theological fact at all would be the beginning of the agnostic or possibly the anismic, not the atheist, inquiry.


Theologically Anti-Theological (a/theology 2)

"...the odd paradox whereby Bakunin, the greatest anarchist of the nineteenth century, had to become in theory the theologian of the anti-theological and in practice the dictator of an anti-dictatorship."

The Hebraic Heidegger (Another Discussion Not To Be Held)

As for Heidegger, Schmitt, their defenders, and all those suspected of actual or parallel "sympathies," they will, of course, be denied the protection we extend to the last great and very German, very Jewish philosopher-theologians of the pre-Zionist or Diasporetic Age. The thought of identifying oneself with the Nazis and fellow travelers will be the thought of leaving normal life in liberal-democratic societies behind. We remain defined morally - to ourselves, concretely - by the justice of the physical and ideological destruction of the perverted culture-state that Heidegger and Schmitt literally stood up for in public, and that privately they supported more in spirit than post-war apologetic exercises led some to hope.

David Bentley Hart as Atheist (On Creative Principle and Creator Principal)

Simply to assert, as Hart very much seems to, that the truth of a religious tradition is utterly severable from every particular element of that tradition, that it is essentially irrelevant to the inquiry into religion what the mass of believers believe or say they believe or are asked to believe, is, for the atheist, bad faith: a mere changing of the subject if not a deception.


at or in necessity instantaneously re-constructing the architectonics of reasoning faith radially from least thought or thing to totality to infinity

The Egyptian Exception and the Other Islamic State

The alternative resolution or the other Islamic state, the one that avoids the tyrant’s despair – or, put more politically-philosophically, allows for a liberal-Islamic assimilation that would also be integrative or unitary rather than irrecuperably conflictual – would appear to rely on modes of idealization of religion that would evolve simultaneously and bi-conditionally, or, as Fadel or Fadel’s Khaldun puts it, “organically.” Their current impermissibility is a reflection of the same problem.

ultranatural (2)

"God" would be in addition to whatever else or not a name that returns us to that never fully displaced, or as-only-displaced, "my" in its universal quasi-adjacency to any all and all particularity or "the any": the pure or originary natural, the natural itself or ultranatural.

the latest dream of reason

Without examining alternative views of the technical questions, which I believe will all eventually resolve to problems of the will, or to philosophical problems, or as Hegel put it rather pictorially, to fallacies of the brain as bone, we can note that the presumption of an artificially super-intelligent (an)nihilism, or of produced objective yet absolutely negative being, is nothing other than the projection of the scientist's own self-nullity, or the inability of reason, as Hume patiently explained to us, if ever to be ignored by the most of us, to discover a reason for its own existence.

Fighting "The Islamic State"

Referring to the group simply as "IS" quietly constitutes the enemy as "the Islamic State," and reinforces perception of the struggle as anti-Islamic for some, for others as significantly a different thing: anti-Islamist.

Voegelin's Gnosis, Part 3: Anismism

The point at which the insight or observation of or insistence upon an "anism" or anti-gnosis converts into just another gnosis would be the central problem of anismism, the problem of anismism to itself, already foretold in the paradox of its name and the temptation to start tacking additional "isms" onto it: Anismismism would be very bad anismism as well as a bad joke, the false idol of the return to anism or the image of that return or the discourse of images of that return, and so on, rather than as the actual return to the anismic real.

The Egological: Notes on Hegel's Phenomenology of Spirit by Martin Heidegger

"The essence of the universe, at first hidden and concealed, has no power to offer resistance to the courageous search for knowledge; it must open itself up before the seeker, set its riches and its depths before his eyes to give him pleasure."

Comment at American Creation on Strauss and the Problem of Belief

A remark about philosophers is not the same thing as a philosophical remark, and considering it philosophically is different from considering it in terms of, say, intellectual history.

Comments on "Islam is the rock on which the liberal order broke?"

History may instead record that what broke this latest "liberal order" (a typical contradiction in terms), as before and likely again, as inevitably, was the latest liberal order itself. Yet historians may alternatively - or also - someday record that it was liberalism that finally broke Islam or the Islamic Order, and, perhaps, in so doing repaired one or both - though it may always be too early to say so.