The Other’s Facebook as God’s Trace

It is in the trace of the other that a facebook shines: what is pre­sented there is absolving itself from my life and visits me as al­ready ab-solute. Someone has already passed. His
trace does not signify his past, as it does not signify his labor or his enjoy­ ment in the
world; it is a disturbance imprinting itself (we are tempted to say engraving itself)
with an irrecusable gravity….The God who passed is not the model of which the facebook
would be an image. To be in the image of God does not mean to be an icon of God, but to find oneself in his trace. The revealed God of our Judeo-Christian spirituality main­ tains all the infinity of his absence, which is in the personal “order” itself. He shows himself
only by his trace, as is said in Exodus 33.

Confusions With Barnabas In Kafkas The Castle


Barnabas (an early Christian)

Barabbas, or

Jesus Barabbas (prisoner) and

Jesus Christ and

Peter (Jesus’ disciple)

Paul (the Apostle)

Paul (characther in Haneke’s Funny Games)

Peter (characther in Haneke’s Funny Games)

Barnabas (character in Kafka’s The Castle)

K. sees Barnabas as a Hermes figure sent from the gods of the Castle, a figure who shines in his immanence. His name also alludes to the biblical apostle Barnabas, a messenger of Christ, who traveled with St. Paul to spread the word, imbued with that word of God. K. wants to believe in Barnabas immanence because then Barnabas is not only a connection to the Castle but its explainer, its messenger imbued with the truth. But Barnabas presented himself to the Castle as a messenger in hope of mitigating Amalia’s crime of insulting the messenger who had brought Sortini’s lewd letter. Because their motives are unpredictable they become frightening. In Funny Games, Paul tells the terrified family that Peter had a terrible childhood, and then laughs and says in fact “he’s a spoiled little shit.”

Source: Kafka Translated: How Translators have Shaped our Reading of Kafka By Michelle Woods

Convolute D: Heidegger On Jewry, Simon Amstell on God and Nature

Open Culture wrote an article on Heidegger a while ago. There they quoted from his writings on jewry:

“One of the most secret forms of the gigantic, and perhaps the oldest, is the tenacious skillfulness in calculating, hustling, and intermingling through which the worldlessness of Jewry is grounded.”

The journalist commented:

«In this short passage alone, Heidegger invokes lazy stereotypes of Jews as “calculating” and “hustling.” He also, more importantly, describes the Jewish people as “worldless.” As Critical Theory writes, “Being-in-the-world (In-der-Welt-sein) is the basic activity of human existing. To say that the Jews are ‘worldless’… is more than a confused stereotype.” It is Heidegger’s way of casting Jews out of Dasein, his most important category, a word that means something like “being-there” or “presence.” Jews, he writes, are “historyless” and “are not being, but merely ‘calculate with being.’”»

They also quoted this paragraph from Heidegger:

«What is happening now is the end of the history of the great inception of Occidental humanity, in which inception humanity was called to the guardianship of be-ing, only to transform this calling right away into the pretension to re-present beings in their machinational unessence…»

At the BBC ‘Numb’ show jewish comedian Simon Amstell said this:

«What about when religious people fail to remember that God is nature, there’s nothing more all-encompassing or wise than mother nature and athiests forgot that science is the study of nature, and then they both remembered and had amazing sex by a tree.»

The Other As Commodity

And in continuing the previous post, moving from Debord to Derrida and from Plato to the Judeo-Christian God: even if différance is not God and deconstruction is not theology, the derridaian terms at least made John D. Caputo write about it in comparison to those things. That makes Derrida more of a prayer than a relativist.

From Amazon:

By Thomas Thornton on May 27, 2013
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Caputo is perhaps too academic and single-minded for the average reader, even one who knows all about differance, a word almost on every page, as the summing up of Derrida in a word. If this word is unfamiliar to you, forget this book. If you at least know that it is a neologism combining difference and differing, you still have to make your way through the critique of Levinas in the next chapter. I prefer simply to read Derrida in the original in his piece ‘contra Levinas’. If this controversy is new to you, this book won’t help dispel it since Caputo is hooked on deconstructing the way to the Wholly Other. Briefly Derrida tries to dissociate (the highest) choice from the usual metaphysical predicates (autonomy, consciousness) and think of it as the other’s decision in me. Let’s capitalize that Other. In other words, we are passive receptors of the Other’s message.

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The Pains of Being Pure at Heart

“Glorious and immaculate virgin. Joseph, her spouse. Peter and Paul. More interesting if you understood what it was all about,” Leopold Bloom is thinking in chapter 5 of Ulysses, Lotus Eaters. The context: he walks into a catholic church service, and reflects upon theology while the other people there celebrates communion. He mentions the apostle Paul. This was a man who knew something of what it was all about. In 1 Corinthians 15,9 he says: “For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God.” In Ephesians 3,8-9 he continues his reflections upon God and himself: “Although I am less than the least of all the Lord’s people, this grace was given me: to preach to the Gentiles the boundless riches of Christ, and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things.” And finally, in 1 Timothy 1,15: “Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst.” Not even an apostle, less than the least of Lord’s people, the worst sinner. That’s a testimony of the pains of being pure at heart through Jesus.

Ulysses, Lonn, Debord

I’ve started rereading James Joyce. Ulysses’s first chapter was more readable now than in 2007, when I first read it, at age 17. I find the beauty that an open attitude reveals to you when taking time, accepting that you can’t google every little thing you don’t understand. The spectacle’s “eternity of noisy insignificance” as Debord puts it in “Comments…” (1988) shouldn’t disturb a mind in search of poetry, God, philosophy, beauty in an ocean’s green jelly (“Ulysses” chapter 1). Then I maybe can find what the publisher of one of Oystein Lonn’s novels describes with these words: “Lonn impresses again with his deeply original art of novel writing. “According to Sophia” has been bought by the acclaimed french publishing company Gallimard”. That was also Debord’s publisher late in his life. Michele Bernstein said in an interview: “After the divorce he sent me only to letters. The first said “Thank you” for my help with some archive papers, the other one was before he went to Gallimard, he asked for my advice for a new publisher. I thought it was a joke.”

A poem By William Blake And Some Verses From The Bible


A Divine Image


Cruelty has a Human Heart

And Jealousy a Human Face

Terror the Human Form Divine

And Secrecy, the Human Dress

The Human Dress, is forged Iron

The Human Form, a fiery Forge.

The Human Face, a Furnace seal’d

The Human Heart, its hungry Gorge.

Comment by Terence George Craddock (from
The secret to unlocking this poem, ‘A Divine Image’ by William Blake is in the title. Blake correctly reminds that it is declared in Genesis that mankind, humanity was created in the divine image of God, our alleged perfect creator. Both quatrains of this poem immediately declare a denial any perfection or divine image, in the state of fallen humanity. Blake focuses totally upon dark images and faults within people, who deny love compassion forgiveness kindness; and this theme of an inability to love, a passion to hate, is the entire theme and meaning of the poem. Failures in the character of base humans, are described as a succinct list, of several of the most despicable treacherous, human characteristics; listed as Cruelty, Jealousy, Terror and Secresy in the first quatrain. Each characteristic is capitalized for emphasis and used to describe the condition of the human heart, face, form and dress of the fallen state of humanity. Blake declares we secretly hide our motives intentions deceits behind clothes, meant to symbolize our evolved civilization, but in reality necessary after the fall of Adam and Eve, created in God’s image divine, but now estranged from the divine. The next stanza focuses upon negative aspects of the human condition; clothes or the dress, ‘forged iron’, form ‘a fiery forge’, face ‘a furnace sealed’ and lastly ‘The human heart its hungry gorge’. The last emphasis is the terrible greed of humanity, consuming, feeding upon insatiable lust, devouring. The symbolism strongly suggests warfare, forged weapons of iron, the conquest of armies in hate, cruelty; yet perhaps to beat swords into plough shares. The genius, mastery of Blake, is to say so much, imply so much more through title and symbolism. An excellent example of a highly crafted succinct poem rich in extended metaphors. William Blake is one of my favourite poets and artists.
Relevant Bible verses (added by me, not the commentator above) (source:

From Adam to Noah

This is the written account of Adam’s family line.

When God created mankind, he made them in the likeness of God.

He created them male and female and blessed them. And he named them “Mankind”[1] when they were created.

When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth.


  1. Genesis 5:2 Hebrew adam