During my self-sabbatical, I have been using my commute time to read books that I have been vaguely meaning to read for a while. One of those was Christopher Lasch’s The Culture of Narcissism. I enjoyed it — and may even blog about it some day — and decided to continue on the track of “obsolete social criticism” by reading Herbert Marcuse’s One-Dimensional Man. I somehow expected it to be a, well, one-dimensional diatribe against postwar conformism, but I have found it very energizing — even moving. Perhaps it’s just landing differently because my brain is finally starting to heal from burnout, but I think it has a lot to say to our neoliberal moment and to the perpetual “crisis of the humanities.” For this post, though, rather than doing a book report or review, I want to focus on one of his simplest yet most powerful points — namely, what exactly he means by “one-dimensional” — and how this pushed me to rethink some things.
I’m very excited to launch our next book event, on Alex Dubilet’s The Self-Emptying Subject: Kenosis and Immanence, Medieval to Modern (Fordham University Press, 2018). We have some fantastic contributions lined up, from Steve Shakespeare, Joseph Albernaz, Timothy Snediker, Beatrice Marovich, Jordan Skinner, Kris Trujillo, Anthony Paul Smith; and finally a response from Alex Dubilet.
Dubilet’s book takes as its central concern the opposition between immanence and transcendence which has, for the past fifty years or so, come to be a concern for a range of disciplines within the humanities. The opposition between immanence and transcendence is often mapped onto the opposition between philosophy – understood by both its critics and its advocates as a discourse of immanence – and theology – taken, by contrast, to be a discourse of transcendence. Against this tendency, Dubilet tracks the theme of immanence and the critique of transcendence from Meister Eckhart to G F W Hegel to Georges Bataille, taking all three to be thinkers of immanence and to lend support to his central contention that, while the distinction between immanence and transcendence is crucial, it cannot be mapped onto the distinction between theology and philosophy.
While kenosis – the self-emptying of the subject and of God – is often taken to be central to the thinking of transcendence, what Dubilet finds in the trajectory leading from Eckhart through Hegel to Bataille is a model of self-emptying which affirms not transcendence but immanence, expressing a form of life without sovereignty, outside the grasp of either the self or of God because it precedes the processes of distinction which bring into being both the self and God. The self does not belong to anyone or anything, not even to itself; it is not subject to anyone or anything, existing not to serve a transcendent cause or purpose, not to be saved or to save others, but freely, without why – to quote Jared Sexton, not everything for everyone, but nothing for no one. The kenotic self-emptying so central to the Christian tradition can be understood not to express our absolute dependence on and subservience to God, but, instead, to affirm absolute renunciation, up to and including the renunciation of the distinction between God and the world, God and the self, the self and the world.
This account of the self-emptying subject is not, for Dubilet, merely an ontological affirmation of immanence but also an ethics and a politics. The self empties itself of subjection, of possession, of sovereignty and of teleology; the ethics of the self-emptying subject is an ethics of uselessness and dispossession, ‘a life untethered from the demands of labor, salvation, and justification, which are repeatedly imposed on [the subject] in its interaction with transcendence’ (18).
Contributors’ posts will go up over the next couple of weeks, and this page will stay updated with links to new posts.
Steven Shakespeare: A Few Words for the Wretched (Immanence and Impersonal Life)
Joseph Albernaz: Out of Out
Timothy Snediker: Abolish the Place!
Beatrice Marovich: Angels and Flies
Jordan Skinner: Immanent Reading
Anthony Paul Smith: On Shitting, or the ethics of self-emptying
Kris Trujillo: A Feminist Ethics of Self-Emptying?
Alex Dubilet: Becoming Unrecognizable
Mary-Jane Rubenstein has a piece at The Immanent Frame proposing “wonder” as a way past the deadlock of religion and secularism. The piece is perhaps of interest, given the last few days’ discussions of the possibility of differing accounts of transcendence. It also contains one of the most concise and sympathetic summaries of Radical Orthodoxy I’ve seen, along with one of the clearest critiques thereof.