NOTES TO PAGES 137–84- Ibid., 238.
- Ibid., Sermon 17 (DW 21, W 97), 182.
- Ibid., Sermon 5 (DW 53, W 22), 129.
- Pseudo-Dionysius Areopagite, ‘‘Mystical Theology,’’ inThe Divine Names and Mystical The-
ology, trans. John D. Jones (Milwaukee, Wisc.: Marquette University Press, 1980), 221. - Gershom Scholem,Major Trends in Jewish Mysticism(New York: Shocken, 1995), 64.
- Here, of course, is where different mystical currents start to diverge. Is the experience that
of the Oneness of God Himself, or that of an expression of God? For our argument in this essay,
the debate about dualism, monism, and pantheism is not really relevant. Let me just say in passing
that, from the viewpoint of the logic of mystical discourse, pantheism is the only ultimately coherent
position. - Eckhart, Sermon 16 (DW 12, W 57), 177–78.
- Ibid., Sermon 4 (DW 30, W 18), 123.
- Jacob Korg, ed.,The Poetry of Robert Browning(Indianapolis: Bobbs-Merrill, 1971), 286.
The following are some other examples of a theme that is quite common in mystical literature.
Julian of Norwich refers to a small thing that he is beholding, the size of a hazelnut. And he asserts:
‘‘In this little thing I saw three properties. The first is that God made it: the second, that God loveth
it: the third that God keepth it. And what beheld I in this? Truly, the Maker, the Lover and the
Keeper’’ (The Revelation of Divine Love of Julian of Norwich, trans. James Walsh, S.J. [London: Burns
and Oates, 1961], 60). In his diary, George Fox sees in everything existing the ‘‘hidden unity in the
Eternal Being.’’ Commenting on that passage, Evelyn Underhill says: ‘‘ ‘To know the hidden unity
in the Eternal Being’—know it with invulnerable certainty, in the all-embracing act of consciousness
with which we are aware of the personality of those we truly love—it is to live at its fullest the
Illuminated Life, enjoying ‘all creatures in God and God in all creatures’ ’’ (Evelyn Underhill,Mysti-
cism: A Study in the Nature and Development of Man’s Spiritual Consciousness[New York: Dutton,
n.d.], 309). - Eckhart, ‘‘The Talks of Instruction,’’ 9.
- Ibid., 40.
- The original formulation of this argument is to be found in Ernesto Laclau and Chantal
Mouffe,Hegemony and Socialist Strategy(London: Verso, 1985). I have developed various dimen-
sions of the hegemonic relationship (especially in what refers to the relationship fullness/particular-
ity) in the essays collected inEmancipation(s)(London: Verso, 1996).
Claude Lefort, The Permanence of the Theologico-Political?
note: This essay originally appeared in Claude Lefort,Democracy and Political Theory, trans.
David Macey (Cambridge: Polity Press, 1988), 213–55; reprinted by permission of the publisher.
- G. W. F. Hegel,Philosophy of Mind, trans. William Wallace (Oxford: Oxford University
Press, 1894), 156–57. - This essay was first published in 1981 as ‘‘Permanence du the ́ologico-politique?’’ inLe
Temps de la Re ́flexion2 (1981)—Ed. - Ernst Kantorowicz, The King’s Two Bodies: A Study in Medieval Political Theology
(Princeton: Princeton University Press, 1957). - Marc Bloch,The Royal Touch: Sacred Monarchy and Scrofula in England and France, trans.
J. E. Anderson (London: Routledge and Kegan Paul, 1973).
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