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NOTES TO PAGES 24–35

79. See ‘‘Zarkaoui: Mort d’un tueur,’’ inLe Monde, June 10, 2006.


80. Jan Assmann,Herrschaft und Heil: Politische Theologie in Alta ̈gypten, Israel und Europa
    (Munich: Carl Hanser, 2000), 15.


81. Ibid., 17. See Godo Lieberg, ‘‘Die ‘theologia tripertita’ in Forschung und Bezeugung,’’ in
    hisForschung und Bezeugung: Aufstieg und Niedergang der ro ̈mischen Welt, vol. 1.4, (Berlin: Walter
    de Gruyter, 1973), 63–115.


82. Ernst H. Kantorowicz,The King’s Two Bodies: A Study in Mediaeval Political Theology
    (Princeton: Princeton University Press, 1957).


83. Jean-Franc ̧ois Courtine,Nature et empire de la loi: E ́tudes suare ́ziennes(Paris: Vrin, 1999);
    cf., for a more general overview, Jean-Claude Eslin,Dieu et le pouvoir: The ́ologie et politique en
    Occident(Paris: Seuil, 1999).


84. Pierre-Franc ̧ois Moreau, Introduction toTraite ́the ́ologico-politique, vol. 3 of Spinoza,Oeu-
    vres(Paris: Presses Universitaires de France, 1999), 3–17. See also Jacqueline Lagre ́e,Spinoza et le
    de ́bat religieux(Paris: Presses Universitaires de France, 2004), 11.


85. Lagre ́e,Spinoza et le de ́bat religieux, 11.


86. Cf. Luc Foisneau,Hobbes et la toute-puissance de Dieu(Paris: Presses Universitaires de
    France, 2000).


87. Cf. Gauchet,The Disenchantment of the World. Gauchet studies this process in detail with
    respect to the genesis, meaning, and fate of the French Declaration of Human Rights in 1789; see
    Marcel Gauchet,La Re ́volution des droits de l’homme(Paris: Gallimard, 1989).


88. Pierre Manent,Cours familier de philosophie politique(Paris: Gallimard, 2005), chap. 2.


89. Assmann,Herrschaft und Heil, 15.


90. Ibid.


91. Ibid., 28.


92. Ibid., 20–21.


93. Ibid., 16.


94. Ibid.


95. See Marcel Gauchet, ‘‘La Dette du sens et les racines de l’E ́tat: Politique de la religion
    primitive’’ and ‘‘ Politique et socie ́te ́: La Lec ̧on des sauvages,’’ in idem,La Condition politique(Paris:
    Gallimard, 2005), 45–89, 91–180.


96. Jean-Luc Nancy, ‘‘La De ́construction du christianisme,’’ inLes E ́tudes philosophiques, no.
    4 (1998): 503–19; ‘‘The Deconstruction of Christianity,’’ trans. Simon Sparks, inReligion and
    Media, ed. Hent de Vries and Samuel Weber, 112–30. See also Jean-Luc Nancy,La De ́closion: De ́con-
    struction du christianisme, 1(Paris: Galile ́e 2005), forthcoming in translation from Fordham Univer-
    sity Press. For a useful introduction to Nancy’s thought, see B. C. Hutchens,Jean-Luc Nancy and
    the Future of Philosophy(Chesham: Acumen, 2005).


97. See my ‘‘Winke: Divine Topoi in Nancy, Ho ̈lderlin, Heidegger,’’ inThe Solid Letter: New
    Readings of Friedrich Ho ̈lderlin, ed. Aris Fioretos (Stanford: Stanford University Press, 1999),
    94–120.


98. These are all motifs upon which Derrida touches in hisLe toucher—Jean-Luc Nancy(Paris:
    Galile ́e, 2000);On Touching—Jean-Luc Nancy, trans. Christine Irizarry (Stanford: Stanford Univer-
    sity Press, 2005). Nancy’s oblique response can be found inNoli me tangere(Paris: Bayard, 2003);
    forthcoming in translation from Fordham University Press.


99. See, for a further discussion of this motif in Nancy’s thought, myReligion and Violence,
    chap. 2.


100. See Hutchens,Jean-Luc Nancy, chap. 5 (‘‘Post-Secular Theology’’).


101. See Alexandre Dupilet, ‘‘Les Deux Corps de M. Chirac: Vivant physiquement mais mour-
     ant politiquement, tel est apparu notre pre ́sident a`la te ́le ́vision,’’ inLe Monde, April 5, 2006, on

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