Abstract

This book is long and heavy with the loyal trudge of Caputo's feet trailing after the now unremarkable heels of Jacques Derrida. Allegedly, he is a religious thinker after all, anti-Hellenistic, more Jewish than Levinas, more religious than the “determined religions,” more mystical than the mediaeval mystics, more negatively theological than the negative theologians, more god even than God, since Derrida's khôra apparently goes beyond the contrast of God and not-God, showing that a God contrasted to atheism is merely onto-theological. These would be impressive claims if one felt that Caputo had first, understood theology, and second, offered a critical assessment of Derrida's thought.