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.
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.
It may not be impossible to win over the electorate without invoking the deity by name, just as it may not be impossible to please a lover without saying “I love you,” or to work magic without a spell, or to meditate without a mantra, but the strain will tend to be evident, will tend to awaken suspicions, and may generally increase the likelihood of failure.
Diane Suffern at the HotAir Greenroom calls attention to another art world desecration of a desecration: Here’s the statement from the artist’s web catalog: The destruction of the Enrique Chagoya “The Misadventures of the Romantic Cannibals” at the Loveland Museum…