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NOTES TO PAGES 131–37

Michael Holquist, trans. Caryl Emerson and Michael Holquist [Austin: University of Texas Press,
1981], 282). Luther’s discourse is not only dialogic in the sense that it is hybrid (he borrows from
the Bible, theology, the vernacular, and the literary form of satire) but also in this sense: he ‘‘strives
to get a reading’’ of the Catholic corpus, and his discourse lends itself to (contentious, disagreeing)
appropriations.

39. Donald R. Kelley,The Beginning of Ideology: Consciousness and Society in the French Refor-
    mation(Cambridge: Cambridge University Press, 1981).


40. One of these poems was recorded by Nicolas Versoris, the Parisian lawyer who chronicled
    the reign of Francis the First in his journal. The anonymous (Catholic) author of this poem inter-
    prets the calf as a reference to Luther, who polluted the monkish state when he took his Augustinian
    vows. See R. Po-Chia Hsia, ‘‘A Time for Monsters: Monstrous Birth, Propaganda, and the German
    Reformation,’’ inMonstrous Bodies and Political Monstrosities in Early Modern Europe, ed. Laura
    Lunger Knoppers and Joan B. Landes (Ithaca: Cornell University Press, 2004), 67–92.


41. ‘‘Deuttung der czwo grewlichen figuren, Papstesels czu Rom und Munchkalbs zu Freyberg-
    ijnn Meijsszen funden. Philippus Melanchthon. D. Martinus Luther. Wittemberg M.D.xxiii’’
    [1523],WA, 11:381.


42. Popular literature exploited all forms of ‘‘monstrosities’’ to ‘‘warn’’ the masses according
    to the ideological position of the author. See Hsia’s ‘‘A Time for Monsters’’ for the ‘‘slipperiness’’
    of the language of monsters in the sixteenth century.
    43.LW, 36:107.


43. Josef Schmidt, ‘‘Luther the Satirist: Strategies and Function of His Satire,’’ inThe Martin
    Luther Quincentennial(Detroit: Wayne State University Press, 1985), 39–40.


44. This lack of a decisive program of secular amendment makes Luther, in Oberman’s eyes,
    into a preliminary figure, a forerunner rather than a mature leader, of the Reformation; see Heiko
    Oberman,The Reformation: Roots and Ramifications, trans. Andrew Colin Gow (Edinburgh: T & T
    Clark, 1994), 27–28.


45. See ibid., 50.


46. SeeWA, 37:616, 9:656, 11:183, and passim. Variations on this proverb can also be found
    in many places in Luther’s writings, such asJe frommer... je erger(‘‘the more pious... the worse’’)
    andje heiliger... je erger(‘‘the more saintly... the worse’’). The articleargin the index of theWA
    contains numerous other examples.
    48.WA, 11:381.


47. Montaigne,Essais, 3.13, ed. Maurice Rat (Paris: Gallimard, 1962), 1046. I am citing Mi-
    chael Screech’s English translation in Montaigne,Essays(Harmondsworth, Middlesex: Penguin,
    1991), 1213.


48. J. L. Austin,How to Do Things with Words, ed. J. O. Urmson and Marina Sbisa`(Cam-
    bridge: Harvard University Press, 1975), 101.


49. Montaigne,Essais, 1046.


50. Edwards,Print, Propaganda, and Martin Luther,1.

Ernesto Laclau, On the Names of God

note: This essay originally appeared in Susan Golding, ed.,The Eight Technologies of Otherness
(London: Routledge, 1997), 253–64. Reprinted by permission of the publisher.

1. Meister Eckhart,Selected Writings(London: Penguin, 1994), Sermon 28 (DW 83, W 96),
   236–37.

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