In the previous post I explored Nancy’s reading of Badiou’s interruption of the mytheme by the matheme as a theological moment in Badiou’s thought. But what about Nancy himself? Does his own atheism—for atheist he indeed professes to be, providing that atheism is understood in a way that avoids the Christmas projection—avoid theological concepts? In this post I want to suggest one moment in Nancy’s thought that could well be considered theological. As with Badiou’s interruption of the mytheme by the matheme, my aim in these early posts in the series is not to adjudicate in any definitive way whether these philosophical moves are or are not ‘theological’; my concern here is to sketch some contours of the territory we shall be surveying in more detail in future posts, and to consider what sorts of philosophical concepts, moments and moves are liable to be called ‘theological’.
Nancy himself does not see atheism as a decision that ruptures from theistic thought, but as contemporaneous with—as well as the consummation of—monotheism: monotheism is an atheism (La Déclosion 27/Dis-Enclosure 14). The trajectory of atheistic thought for Nancy begins as far back as Xenophanes and his tirades against the anthropomorphic gods, a rejection of immanent deity that is only accelerated by the singular theos of Plato which replaces the paradigm of gods and mortals inhabiting the same space with the ontological distance that the name ‘God’ will henceforth measure (DDC 29/DisDC 16). The invention of atheism and the invention of theism are contemporaneous and correlative, because they both rely on what Nancy calls ‘le paradigme principiel’ (DDC 29/DisDC 16), the principial paradigm, which seeks to establish, or to put into question, the principle or archē of the world, the axiological reason for what is given. Theism and atheism are bound by their complicity in this principial paradigm in a way that the assertion of atheism and the denial of theism simply reinforces. Here, theism and atheism stand or fall together; neither can survive the other.
Nancy critiques this logic of the principle, shared by theism and atheism alike, as being either inconsistent or incomplete. Its great weakness is at the moment of the positing of the principle itself, the ‘in the beginning there was (not)…’ Whether it is affirmed or denied, this originary moment can only ever collapse into its own affirmation or denial (DDC 37/DisDC 22). Either 1) a principle must make itself an exception to its own ‘principiality’ in an ever-repeated (bad infinite) gesture, or 2) it must confirm itself as an equally recurring bad infinite. It must except itself from its own ‘principiality’ in the sense that, while everything that follows it must be accounted for in its terms (in terms of ‘In the beginning was the Word…’ or ‘All is matter…’ or ‘All is history…’ etc.), no such constraint is demanded (or indeed possible) in the case of the principle itself. Or it must confirm itself infinitely in the sense of an infinite regress: it must account for its own principle, and the principle of that principle, and so on to infinity… If the principle is complete, it is not consistent, and if it is consistent, it is not complete.
Nancy’s own position is framed by the need to, and impossibility of, escaping this theo-logic of parasitic imitation, as Derrida warns in On Touching: ‘This is not about being free from harm, safe, and saved, seeking one’s salvation or immunity outside of Christianity. These values would still be Christian’ (On Touching 220).
Nancy is aware of this danger of seeking to bootstrap his way to post-theological thinking, and in L’Adoration he articulates his own position not in terms of a rupture with Christianity but rather as a claim to be faithful to something in Christianity deeper than Christianity itself, for which God is only the ‘front man’ (Adoration 31-2):
Whereas the Qu’ran states that God created mankind in order to be adored, modern man is ready to condemn the nullity of this vain operation, the exorbitant presumptuousness of such a Narcissus. But what if we were called upon to understand the Qu’ran’s statement altogether differently? What if it meant that “God” is only the name adopted by a pure excess—indeed vain, indeed exorbitant—of the world and existence over themselves, in themselves? Of a purely and simply infinite relationship to infinity? (ADC 20)
It is the movement of self-surpassing, of pure excess, in itself that is crucial for Nancy’s purposes, not the fact that this self-surpassing happens to be, in this instance, Christian:
It is necessary to extract from Christianity what bore us and produced us: it is necessary, if possible, to extract from a ground deeper than the ground of the religious thing [la chose religieuse] that of which religion will have been a form and a misrecognition. (ADC, 26)
Indeed, Nancy is not interested in Christianity for itself, for any religious, moral, spiritual or salvific virtue (ADC 39), and the self-surpassing he discerns only in some currents of the Christian tradition (most prominently the Reformation, ADC 50-1) is deeper than religion itself.
The idea that we must search in religion for something deeper than the religion itself, of which religion is perhaps only a misrecognition, is a familiar enough move. It is the move of Derrida’s ‘messianicity without messinaism’ or indeed ‘religion without religion’. It is also a Kantian move, the Kant who in Religion Within the Bounds of Reason Alone discerns in the determinate historical husk of Christian religion the kernel of the universal archetype which alone is worthy of imitation. As a trajectory, Nancy’s ‘something in x deeper than x’ can also be brought into productive conversation with Marcel Gauchet’s idea of ‘the religion of the egress from religion’ in The Disenchantment of the World, as Nancy himself notes in Dis-Enclosure.
However, Nancy’s idea of ‘something in Christianity deeper than Christianity’ can itself be considered a characteristically Christian move: a search for the animating spirit beyond the letter of the law. It is the gesture of ad fontes, of semper reformanda, of circumcision of the heart rather than circumcision of the flesh (Colossians 2:11), of the reality rather than the shadow (Hebrews 10:1; Colossians 2:17), of the antitype rather than the type (Romans 5:14).
So in seeking to escape Badiou’s imitation of the theological entry of the eternal into the temporal, Nancy performs a theological gesture. There is, of course, a conversation to be had about whether this gesture of ‘something in x deeper than x’ is irreducibly or contingently theological, and we shall return to this in a future post. Derrida, in On Touching, suspects that it may reveal Nancy’s deconstruction of Christianity to have been ‘Christian hyperbole’, but I do not want to be too hasty either in echoing or rejecting that claim. For now, I simply note that the gesture of finding ‘something in x deeper than x’ it is both present in Nancy’s navigation of the Christian legacy and also a repeated and prominent move within the Christian tradition itself.
Raising the stakes
But this is not simply the swapping of one theological imitation for a second, equivalent imitation. In repeating the Christian gesture of ‘something in x deeper than x’, Nancy has escalated the philosophical stakes. Badiou’s imitation is local: his understanding of the birth of philosophy can be viewed as a theological moment. But Nancy’s imitation, precisely because it rejects any determinate figure of self-surpassing but seeks to imitate the movement itself, is not local but limitless. Nancy’s rejection of Badiou’s theological imitation turns out to be a much more radical gesture of imitation than that which it dismisses.
Rather than avoiding the question of philosophy’s imitation of theology, Nancy has succeeded only in playing out that same question on the much broader canvas of the notion of imitation itself, and all the questions that can be asked of Badiou’s interruption of the mytheme by the matheme can be asked of the gesture of Nancy’s ‘something in x deeper than x’.
Nancy’s ‘something in x deeper than x’ infinitises the gesture of imitation, performing the sublation of the example in the imitation of exemplarity. Nancy’s ‘something in x deeper than x’ is not an alternative to Badiou’s Christmas projection at all, but its hyperbolisation and its paroxysm.
 Hereafter: DDC.
 Hereafter: DisDC.
 Hereafter: ADC.
 I will develop this claim more in a future post when I engage at length with Kant’s Critique of the Power of Judgment.