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This page intentionally left blank
The Self-­Emptying Subject
k enosis a nd imm a n ence ,
m e d i e va l t o m o d e r n

Alex Dubilet

fordham university press New York 2018

this book is made possible by a collaborative grant
from the andrew w. mellon foundation.

Copyright © 2018 Fordham University Press

All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means—­electronic, mechanical, photocopy,
recording, or any other—­except for brief quotations in printed reviews, without the prior
permission of the publisher.

Fordham University Press has no responsibility for the persistence or accuracy of URLs
for external or third-­party Internet websites referred to in this publication and does not
guarantee that any content on such websites is, or will remain, accurate or appropriate.

Fordham University Press also publishes its books in a variety of electronic formats. Some
content that appears in print may not be available in electronic books.

Visit us online at www.fordhampress.com.

Library of Congress Cataloging-­i n-­P ublication Data
available online at http://catalog.loc.gov.

Printed in the United States of America

20 19 18 54321

First edition
Con t en ts

Introduction 1
1. Meister Eckhart’s Kenotic Lexicon
and the Critique of Finitude 23
2. Conceptual Experimentation with the Divine:
Expression, Univocity, and Immanence in Meister Eckhart 60
3. From Estrangement to Entäußerung: Undoing the
Unhappy Consciousness in the Phenomenology of Spirit 92
4. Hegel’s Annihilation of Finitude 123
5. Sans Emploi, Sans Repos, Sans Réponse:
Georges Bataille’s Loss without a Why 148
Conclusion 173

Acknowledgments 179
Notes 183
Index 237
This page intentionally left blank
Introduction

Over the course of the last half-­century, the conceptual pair of imma-
nence and transcendence has become a site of contestation within a
number of discourses across the theoretical humanities. Building on
a complex, preexisting conceptual history, the significance, seman-
tics, and morphology of immanence and transcendence have recently
acquired an added intensity, becoming key nodes for discussions
across numerous fields, including philosophy of religion, political the-
ology, contemporary continental philosophy, and the critical reex-
amination of secularity and secularism. Some of the stakes of these
discussions are captured, to take one prominent example, by Charles
Taylor’s interpretation of modernity as fundamentally characterized
by the formation of an immanent frame.1 Taylor’s account is notable
in the way it makes quite explicit a set of associations and meanings
that the terms have assumed in recent usage: Immanence is conceptu-
ally associated with human self-­sufficiency, with the enclosure of the
world, and with the secular, and is contrasted with transcendence,
which marks an outside, a beyond of the human and its world. After
noting the complex genealogy of the concepts, Taylor summarizes
these associations by writing that “‘secular’ refers to what pertains to
a self-­sufficient, immanent sphere and is contrasted with what relates
to the transcendent realm (often identified as ‘religious’).”2
Here, Taylor exemplifies a tendency detectable not only in debates
over the nature of secularity and secularism, but more broadly within
critical humanities discourse, one that associates immanence with the
condition of the worldly and the modern, and conceptually opposes

1
2 Introduction

it to transcendence (of God), which acts as a kind shibboleth of reli-

gion and religious discourse. Such associations are entangled with
more foundational moments, such as the early writings of Karl Marx,
which, reworking the thought of Ludwig Feuerbach, equated the
theological and religious with operations of alienation that projected
humanity’s essence into abstract, transcendent realms. Although for
Marx, these operations are found functioning in legal and political
structures of bourgeois modernity, they were, qua transcendent and
ideal, taken to be fundamentally religious and theological in nature.3
More generally, despite a variety of divergent uses, a clustering of
meanings becomes intelligible: Immanence names a certain remain-
ing in (from the Latin in-­ manere) or within the human world and is
contrasted to what is transcendent, that which goes beyond or marks
a beyond of that worldly totality—­a clustering that gains its contours
through its entanglement with a set of overlapping binaries—­the sec-
ular and the religious, the profane and the sacred, the worldly and the
beyond.4

unrestrained immanence
Few have done more to reanimate the problematic of immanence
in productive ways than Gilles Deleuze. Part of the novelty of his
thought lies in decoupling immanence from the world and the sub-
ject, and thereby resisting its adequation with forms of secularism
or humanism, however they may be conceived. To take one of his
formulations on the topic: “Immanence is immanence only to itself
and consequently captures everything, absorbs All-­One, and leaves
nothing remaining to which it could be immanent. In any case, when-
ever immanence is interpreted as immanent to Something, we can
be sure that this Something reintroduces the transcendent.”5 Imma-
nence does not remain immanence if it is immanent to something as
a property, be that something the modern world or the transcenden-
tal subject. Rather, it is through such acts of appropriation that it is
deformed and subjugated, becoming merely a predicate rather than
that which precedes and exceeds subjects and totalities, which seek
to possess it as a property. To consign immanence to being a name
for a property of an enclosed totality is to already have betrayed and
lost immanence. “Whenever immanence is interpreted as immanent
‘to’ something . . . the plane of immanence revives the transcendent
again: it is a simple field of phenomena that now only possesses in a
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Introduction 3

secondary way that which first of all is attributed to the transcendent

unity.”6 When immanence is contained within a delimited terrain, it
necessarily becomes appropriated and deformed—­made beholden to
transcendence yet again.
The power of such a claim is that whenever immanence is taken
to be a characteristic or a property of the subject or the world, it
is compromised with transcendence. Immanence, then, indexes what
precedes and exceeds rather than simply choosing a side in what
Maurice Merleau-­ Ponty once called “a controversy between the-
ism and anthropotheism.”7 At stake is not the decision between the
human and the divine, the subject and transcendence, this world and
the other, but the critical diagnosis that theos and anthropos have
always been correlated, two parts of the same conceptual matrix that
forecloses the articulation of immanence. Or, as Deleuze once rhetori-
cally asked: “By turning theology into anthropology, by putting man
in God’s place, do we abolish the essential, that is to say, the place?”8
From such a perspective, rather than simply being the affirmation
of the human subject or a secular world (which then stand tacitly
in opposition to theological transcendence), immanence would name
what is without enclosure, what precedes and exceeds the structured
separation of subject-­world-­god, a plane out of which may arise not
only a multiplicity of gods, but also a diversity of subjects and worlds.
When immanence is articulated absolutely, it necessarily becomes
divorced from closure and totality, with which it has been repeatedly
imbricated throughout the twentieth century. Instead, it is posed or
instituted as the plane of absolute experimentalism, openness, and
constructivism of thought and life. Replying to such associations of
immanence with enclosure, Deleuze and Guattari note in What Is Phi-
losophy?: “The reversal of values had to go so far—­making us think
that immanence is a prison (solipsism) from which the Transcendent
will save us.”9 The formulation suggests a retort to Heidegger’s infa-
mous remark late in his life that “[o]nly a god can save us.”10 The
point, however, holds true more generally for those discourses that
valorize transcendence, and do so by caricaturing what is possible
for and in immanence. It is a response to any position that upholds
the values of transcendence by associating immanence with a drive
toward essentiality and closure, with “immanentism.”11 Deleuze’s
thought announces the exigency of thinking immanence without
associating it with totality, essence, or closure—­and thereby with-
out being forced to appeal to transcendence, be that transcendence
4 Introduction

articulated as ethical, divine, or messianic—­as a way of exiting that

closure.12
Despite the profound insights that such a rearticulation of imma-
nence harbors, it remains inscribed in Deleuze’s thought within the
traditional cleavage separating philosophical and religious discourses.
Throughout his work, Deleuze identifies immanence with the proper
task and drive of philosophy—­an exclusionary identification that is
made even more problematic by the fact that it is articulated in oppo-
sition to religion and theology, which for him always retain essential
links with transcendence. “In short, the first philosophers are those
who institute a plane of immanence. . . . In this sense they contrast
with sages, who are religious personae, priests, because they conceive
of the institution of an always transcendent order imposed from the
outside. . . . Whenever there is transcendence, vertical Being, imperial
State in the sky or on earth, there is religion; and there is Philosophy
whenever there is immanence, even if it functions as arena for the
agon and rivalry.”13 The operations, tasks, and domains are set up
as contrastive and determinatively so: the institution of immanence
is the task, even the raison d’être, of philosophy, and the imposition
of transcendence is the proper mission of religion. Despite a nuanced
hermeneutic, a complex genealogy, and an innovative theoretical per-
spective, Deleuze ultimately charges philosophy alone with the task of
setting up immanence, relegating theological discourse to necessarily
securing transcendence.
With this, Deleuze exemplifies one side of a polemical division,
the other side of which is constituted by thinkers such as Emmanuel
Levinas and Jean-­Luc Marion, who reactivate the reverse lineage—­a
lineage of (theological) transcendence that undermines and dispar-
ages the philosophical capacities of immanence.14 Levinas equates
philosophy’s task and historical trajectory with the reduction of exte-
riority, the foreclosure of alterity, and the enshrinement of sameness,
which he links essentially with immanence. Indeed, there is an inti-
mate connection between immanence and philosophy, so much so
that “it is not by accident that the history of Western philosophy has
been a destruction of transcendence.”15 But when Levinas writes that
philosophy “is not only knowledge of immanence, it is immanence
itself,” the inflection he gives this judgment is diametrically opposed
to Deleuze’s.16 For Levinas, immanence is not a liberation, but a fore-
closure, or even a destruction of the possibility of transcendence and
alterity, and thereby of ethical relationality.
Introduction 5

Such axiomatic distinctions have been repeatedly asserted and

maintained in different guises, circulating with varying normative
judgments and levels of complexity to the present day. It is almost as
if there has been a persistent, although often unacknowledged, collu-
sion between philosophy and theology that has led to theoretical par-
titions and purifications: transcendence to the religious theologians,
immanence to the secular philosophers. It is as though each disci-
plinary tribe has its own axiomatic axis mundi around which it is
fated to remain in orbit. From the point of view of philosophy, such
a division is heard as follows: to philosophy—­immanence, freedom,
creativity; and to theology—­transcendence, hierarchy, and oppres-
sion.17 But, from the opposing point of view, now sympathetic to the-
ology, the same distinction is made to sound quite differently: for
theology—­openness and the affirmation of human finitude; and for
philosophy—­ totality and the production of illusory self-­ possessed
masterful subjects. So the judgment of value changes, but the bound-
18

ary itself (and also the objects, tasks, and operations that are proper
for philosophy and religious discourse) is constantly reasserted, cul-
tivated, and maintained from both sides. Perhaps this should come
as no surprise, since such distinct boundaries allow for the persis-
tence and legitimation of disciplinary identities and for the resulting,
almost nationalistic in their intensity, rallying cries in defense of dis-
ciplinary territories.
Several additional characteristics that often underwrite and
uphold this contested boundary between religious discourses and
philosophical ones become visible in the paradigmatic divergence
between the conceptual grammars of Levinas and Deleuze. Levi-
nas’s thought seeks to non-­reductively articulate an ethical tran-
scendence, to recover a Good beyond Being, and to recover God
as a name that would be irreducible to the ontological enclosures
of philosophy.19 By contrast, in Deleuze’s thought, God becomes a
site for radical conceptual experimentation, most vividly so in the
philosophy of Spinoza, who always stood at the center of Deleuze’s
genealogy of immanence. 20 Moreover, immanence, in Spinoza and
elsewhere, was intimately tied to a critique not only of emanative
causality but also of the hierarchy of the Good beyond Being as well
as the theologies of creation, which Deleuze found structuring Pla-
tonic, Neoplatonic, and Christian discourses. 21 Deleuze succinctly
summarizes the boundary and the distinctions it entails in The
Logic of Sense: “Philosophy merges with ontology, but ontology
6 Introduction

merges with the univocity of Being (analogy has always been a theo-
logical vision, not a philosophical one, adapted to the forms of God,
the world and the self).”22 Here again we see a determinate contrast
between philosophy and theology, between immanence and tran-
scendence, between ontology and a Go(o)d beyond Being, between
univocity and analogy—­the only question remaining being which
side of the divide one will attempt to rethink creatively, inject with
new theoretical life, and, by contrast, against which side will one
polemicize to gather strength for one’s own legitimacy.
This conceptual distribution and arrangement has recently been
troubled in a rather unique way in the work of François Laruelle.
Laruelle has critiqued Deleuze’s and similar approaches for the way
they appropriate immanence exclusively for philosophy, making it
labor in the name and for the sake of philosophy and its power.23
In contrast to Deleuze’s absolute immanence, Laruelle has proposed
“radical immanence,” an immanence that is fundamentally fore-
closed to thought and discourse, challenging any attempts to capture
and appropriate it. 24 Resisting authoritative explanations of the real
as proposed by philosophy, Laruelle has instead stressed the foreclo-
sure of immanence from discourse and proposed what he has termed
a democracy of thought. 25 “A real critique of Deleuze’s conception of
immanence . . . can be carried out in the name of a form of imma-
nence that is more radical still, one that expels all transcendence out-
side itself: not only that of theological objects and entities, but also
the ultimate form of transcendence, which is that of auto-­position
or survey, of the fold or the doublet, etc.”26 Laruelle offers here an
important insight, namely, that the ultimate challenge to immanence
might come not from theological discourse, but from transcendence
covertly introduced by philosophical discourse itself. Against the phil-
osophical gesture that auto-­differentiates itself from theological illu-
sions, Laruelle suggests that the heart of philosophy itself contains a
number of operations that participate in transcendence while dissim-
ulating and disavowing that participation; in this particular case, the
question centers on planar topology, auto-­position, and a certain kind
of possibility of surveying. 27 It is worth noting that Deleuze, in his
own way, already cautioned against the ways philosophy reintroduces
transcendence into immanence, when he described, for example, the
development of the modern transcendental subject in philosophy. 28
Philosophy has repeatedly stymied immanence throughout its his-
tory, producing reversals of values and exalting transcendence in
Introduction 7

various configurations. Laruelle’s project, however, serves as a pow-

erful reminder that no discourse has a final power over immanence,
and that immanence itself can never fully become the property of any
discourse.29
The first two chapters of this book focus on the fourteenth-­century
Dominican Meister Eckhart and argue that his works give the lie to
the idea that theological discourses essentially and necessarily priori-
tize the experience or defense of transcendence. In his sermons and
biblical commentaries, theological topoi such as divine self-­expression
in the Word and the birth of the Son become sites for the articulation
of immanence as unrestrained by anything outside of itself. Indeed,
as I argue in chapter 2, the theological drive of speculating on the
divine becomes the mechanism for exiting the anthropomorphization
of thought and escaping the primacy of the matrix of external rela-
tions between the finite creature and the transcendent creator. In Eck-
hart’s discourse, God acts neither as a guarantor of identities nor as
the ultimate ground for the created order of things, nor even as an
apophatic limit that discloses creaturely finitude, but rather as a site
for the articulation of immanence and a mechanism for desubjectiva-
tion. Eckhart’s unrestrained immanence poses a challenge to com-
mon narratives of secularization insofar as it does not require modern
secular philosophy to play the role of savior from the oppressions of
transcendence.30 What his thought instead demonstrates is that cri-
tiques of transcendence are not necessarily secular or philosophical
but can occur within theological discourses themselves. The aim of
chapter 2 in particular is to challenge these intransigent associations,
and to show that Eckhart gives voice to an absolutely unrestrained
immanence not simply within theology but precisely by deploying, in
an unorthodox way to be sure, some of the key theological material of
the Christian tradition.31 Indeed, by showing how Eckhart articulates
an immanence freed from all transcendence within medieval theologi-
cal discourse, I argue that the strict division between the theological
upholding of transcendence and analogy and the philosophical con-
struction of immanence and univocity render invisible the fact that no
single discourse or discipline has (or has had) a monopoly in articu-
lating the immanence of the real, and that historically, theological
discourse has succeeded at this no less powerfully and imaginatively
than its philosophical counterpart.
8 Introduction

Kenosis of the Subject

The problematic of immanence stands at the center of this book, but
its import can only be properly comprehended when it is brought
together with the question of the self-­emptying of the subject. Indeed,
the book’s central argument is that Meister Eckhart, G. W. F. Hegel,
and Georges Bataille, in different ways and within different discursive
sites, elaborate the self-­emptying of the subject as a way of affirm-
ing immanence, and not as a way of opening onto transcendence,
whether that transcendence is taken to be divine or human, theo-
logical or ethical. In this, they offer elements for a rather unique the-
oretical position, one that differs from the theoretical morphology
that has come to predominate contemporary continental philosophy
of religion and theoretical work carried out at the interstices of phi-
losophy and theology. From one side, this is so because in linking
self-­emptying to immanence, they challenge the common correlation
of immanence with the subject and the world it inhabits. On the other
side, they belie the attendant logic that configures the self-­emptying
of the subject as an opening onto transcendence.32 The interlocking of
these two elements is most starkly visible in Levinas’s thought, since
it takes the subject in its egological self-­mastery as the site for the pro-
duction of immanence, and attempts to undo or empty that subject by
according primacy to an ethico-­theological transcendence, a relation
that entails a correlated set of affects and states, such as passivity and
responsibility.
The first two chapters argue that Meister Eckhart constructs a
veritable lexicon of self-­emptying not to exalt (divine) transcendence,
as might be expected of a medieval Christian theological figure, but
rather to articulate a dispossessed and immanent life. Instead of read-
ing Eckhart as thinker who valorizes the finitude of thought, apo-
phatic predication, and the affirmation of transcendence beyond all
names and determinations, thereby seeing him as convergent with the
general line of Christian theologians—­including Augustine, Pseudo-­
Dionysius, and Bernard of Clairvaux—­I recover a thinker centrally
concerned with the affirmation of immanence, impersonal life, and
speculation.33 I do this by showing that Eckhart redeploys a multi-
plicity of inherited discourses—­biblical, mystical, Neoplatonic, and
monastic—­as a way of subverting the theological matrix of external
relations between creature and creator. He does this, as I argue, in
order to articulate a dispossessed life, what he calls a life without a
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