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Gil Anidjar [11]Gil David Anidjar [1]
  1. Gil Anidjar (2014). Blood: A Critique of Christianity. Columbia University Press.
    Blood, in Gil AnidjarÕs argument, maps the singular history of Christianity.
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  2. Gil Anidjar (2013). Jesus and Monotheism. Southern Journal of Philosophy 51 (S1):158-183.
    From Oedipus to Moses and beyond, Freud's last book has been read with singular obstinacy as addressing a Jewish (or anti-Semitic) question, or as renewing a religious (or antireligious) agenda. Between Athens and Jerusalem, from Judaism to a more general “monotheistic religion,” and from Oedipus (the son) to Moses (the father), scholars have explored or refuted numerous traces the primal murder left and many among the founding fathers, the substitutes to which it gave rise. Yet it is easy to see (...)
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  3. Gil Anidjar (2013). Of Globalatinology. Derrida Today 6 (1):11-22.
    Have we ever been religious? It may seem strange to open an essay on Derrida with a Latourean question. Yet, with regard to religion, what Derrida demonstrates is quite unavoidably this: we have long been, and are still being, Christianized. Whatever else we may have been, perhaps still are, constitutes but the space or espacement offered or relinquished, however reluctantly or even grudgingly (though more often than not quite willingly) to Christianization. This is a space that goes beyond whatever is (...)
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  4. Gil Anidjar (2011). The Meaning of Life. Critical Inquiry 37 (4):697-723.
    The starting point of this essay is that there is a contradiction at the heart of our current and hyperbolic understandings of life. To be more precise, on the one hand there is the historical novelty of biology as a modern science and set of technologies. On the other hand, life is simultaneously understood according to biological protocols that seem void of history.
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  5. Gil Anidjar (2006). Secularism. Critical Inquiry 33 (1):52-77.
  6. Gil Anidjar (2006). Traité de Tous les Noms (What Is Called Naming). Epoché: A Journal for the History of Philosophy 10 (2):287-301.
    What’s in a name after Derrida? What’s in a name after all? What is a name such that it always already remains, after all is said and done? And who or what is itthat one calls name, names, or by name? Is it possible not to have a name of one’s own? Or to have another? The same as another? Is it possible to call and recall, in the name of memory and remembrance, indifference or convention, one name for another, (...)
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  7. Gil Anidjar (2005). Christians and Money. Ethical Perspectives 12 (4):497-519.
    Marx reminded us that the critique of political economy is also the critique of religion, that economy is religion. Thus, a critique of religion that would not attend to economy, or let it continue to expand its dominion – what passes for “secularism” today – would fail to reach its aims. “One might just as well abolish the Pope while leaving Catholicism in existence.”Money is religion, then, and economic theology is the history of religion as political economy. More precisely, and (...)
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  8. Gil Anidjar (2005). Hosting. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge
     
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  9. Gil anidjar (2004). On Cultural Survival. Angelaki 9 (2):5 – 15.
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  10. Gil Anidjar (ed.) (2002). Acts of Religion. Routledge.
    Acts of Religion, compiled in close association with Jacques Derrida, brings together for the first time a number of Derrida's writings on religion and questions of faith and their relation to philosophy and political culture. The essays discuss religious texts from Jewish, Christian, and Muslim traditions, as well as religious thinkers such as Kant, Levinas, and Gershom Scholem, and comprise pieces spanning Derrida's career. The collection includes two new essays by Derrida that appear here for the first time in any (...)
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  11. Gil Anidjar (2002). "Our Place in Al-Andalus": Kabbalah, Philosophy, Literature in Arab Jewish Letters. Stanford University Press.
    The year 1492 is only the last in a series of “ends” that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian (...)
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