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The Cloud of Unknowing, Kierkegaard, Kafka, and De Certeau

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The Cloud of Unknowing, Kierkegaard, Kafka, and De Certeau Negative Theologies, Spiritual Know-How’s, Discourses that Do, Divine Unions, and Absolute Solitude: The Cloud of Unknowing, Kierkegaard, Kafka, and de Certeau by Benjamin McFry (Under the Direction of Ronald Bogue) ABSTRACT Informed by the work of Michel de Certeau, this dissertation will explore how the anonymous author of The Cloud of Unknowing, Søren Kierkegaard, and Franz Kafka present negative theologies that promote the development of particular spiritual know-how’s, which by using repetitive practices of discourse, lead to unity with God at the expense of absolute solitude. INDEX WORDS: Mysticism, Negative Theology, Apophasis, The Cloud of Unknowing, The Book of Privy Counsel, Kierkegaard, Kafka, de Certeau NEGATIVE THEOLOGIES, SPIRITUAL KNOW-HOW’S, DISCOURSES THAT DO, DIVINE UNIONS, AND ABSOLUTE SOLITUDE: THE CLOUD OF UNKNOWING, KIERKEGAARD, KAFKA, AND DE CERTEAU by Benjamin McFry B.A., Shorter College, 2004 M.A., University of Georgia, 2007 A Dissertation Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY ATHENS, GEORGIA 2009 © 2009 Benjamin McFry All Rights Reserved NEGATIVE THEOLOGIES, SPIRITUAL KNOW-HOW’S, DISCOURSES THAT DO, DIVINE UNIONS, AND ABSOLUTE SOLITUDE: THE CLOUD OF UNKNOWING, KIERKEGAARD, KAFKA, AND DE CERTEAU by BENJAMIN MCFRY Major Professor: Ronald Bogue Committee: Katarzyna Jerzak Dorothy Figueira Katharina Wilson Carmen Acevedo Butcher Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia August 2009 iv DEDICATION For Paige v TABLE OF CONTENTS Page LIST OF FIGURES ................................................................................................................................ vi CHAPTER 1 INTRODUCTION: VIA NEGATIVA — A WAY TO NEGATIVE THEOLOGIES ................. 1 The Life of De Certeau ................................................................................................... 1 De Certeau’s Everday Life .............................................................................................. 4 De Certeau’s Life of mystics ......................................................................................... 13 2 TRACING DE CERTEAU’S REMAINDER ......................................................................... 18 The Biblio-graphy of several Negative Theologies: From the Anonymous to the Pseudonymous to the Posthumous .................................... 18 Anonymous: A Negative Identity ................................................................................. 20 Pseudonymous: Negating Identity ................................................................................ 27 Posthumous: A Remainder ........................................................................................... 38 3 THE JE NE SAIS QUOI OF SAVOIR FAIRE — A KNOW-HOW FOR KNOWING GOD .............................................................................. 51 Knowing by Being Unknown ........................................................................................ 51 Knowing by Unknowing ............................................................................................... 56 Hegel Nor the Church Knows ....................................................................................... 62 The Thinker Cannot Know ........................................................................................... 65 4 DISCOURSES THAT DO — PRACTICE…PRACTICE…PRACTICE ................................ 88 Excorcising Language: Paronomasias .......................................................................... 88 Paramnesias: The Forgotten Word, The Forgetting World ............................................ 94 Parodies: Para-meta-pseudo-non-philosopher ............................................................. 101 Paradoxes: Alienation to Reveal a World ................................................................... 109 5 CONCLUSION: DIVINE UNIONS IN ABSOLUTE SOLITUDE ...................................... 122 Summary: Reaching a Sum ........................................................................................ 122 Croire/faire croire: Belief = Believing ....................................................................... 128 A Soule is Onyd with God: Soul<1>God .................................................................... 134 Enten Paradox, eller . : |relation to absolute| ........................................................ 136 +/-27. ......................................................................................................................... 137 BIBLIOGRAPHY ............................................................................................................................... 139 vi LIST OF FIGURES 48 Figure 1: Aphorism 106 ........................................................................................................................ 1 Introduction: via Negativa — a Way to Negative Theologies The Life of De Certeau Est mystique celui ou celle qui ne peut s’arrêter de marcher et qui, avec la certitude de ce qui lui manqué, sait de chaque lieu et de chaque objet que ce n’est pas ça, qu’on ne peut résider ici ni se contenter de cela. (de Certeau, La Fable mystique, 411) He or she is a mystic who cannot stop walking and who, with the certainty of that which he or she lacks, knows about every place and about every object that it is not that, that one cannot remain here nor be content with that.1 The above quotation from the final page of Michel de Certeau’s La Fable Mystique: XVIe-XVIIe siècle, tome I (Gallimard, 1982) [The Mystic Fable: Volume One — the Sixteenth and Seventeenth Centuries (Univ. Chicago Press, 1992)] is a definition in pursuit of a most elusive term — mystic. It is inspired by de Certeau’s reading of the seventeenth-century mystic Angelus Silesius’s Cherubinischer Wandersmann (1657) [The Cherubic Pilgrim, literally The Cherubic Wandering-man],2 a collection of mystical poetry full of paradoxes that ostensibly meanders through the pantheistical, though it was granted ecclesiastical imprimatur by the Catholic Church. De Certeau’s sauntering definition and ambling inspiration capture the essence of mysticism in its transience, a quality that de Certeau himself valued in his own life. Michel-Jean-Emmanuel de la Barge de Certeau was born in 1925 in Chambéry in the Savoie department in the Rhône-Alpes region of southeastern France. The first of four children, 1 Unless noted otherwise, all translations from Middle English, French, Danish, and German appearing with the original language are my own. Citations without the original language are from published translations, as noted. 2 Angelus Silesius was the pseudonym of Johann Scheffler (1624-1677), and his Cherubinischer Wandersmann was first titled Geistreiche Sinn- und Schluss-reime [Clever Sense- and End-rhymes]. 2 de Certeau was a son of two orphans who were both adopted into noble families,3 and he spent much of his childhood on the family estate assisting the tenant farmers with their chores in between school sessions and hiking in the mountains, an ability he would put to use in his teenage years when delivered messages for the French resistance. After completing his secondary education, de Certeau obtained degrees in classics and philosophy at the universities of Grenoble, Lyon, and Paris from fall 1944 to spring 1950, interrupted intermittently by long travels on bicycle across much of the French countryside. He then undertook religious training at a seminary in Lyon, where he entered the Jesuit order in late 1950, and despite his university degrees, he was required to earn yet another B.A. in philosophy and theology. He was ordained in 1956. De Certeau spent his next years in the service of his order around Latin America (Brazil, Argentina, Chile) while working on his dissertation on Saint Augustine; however, he was asked by his superiors to change the topic of his research to Pierre Favre (1506-1546), a co-founder of the Jesuit Order, and he returned to Paris to study where he earned his doctorate in theology from the Sorbonne in 1960 with a dissertation on the of Favre’s diaries. Afterwards, de Certeau turned to the writings of Jean-Joseph Surin, another wandering mystic and a principal focus of de Certeau’s scholarship throughout his life. In the following years, De Certeau published frequently, edited several journals of his order, and was a founding member of Jacques Lacan’s École freudienne, but it was his commentary on the events in Paris in May 1968 — writings in journals and later books, his interviews in newspapers, and his speeches in public address, on the radio, and on committees — that brought him into the public spotlight, typified most eloquently 3 De Certeau’s father was orphaned at birth, and his mother was orphaned at age eight. (Dosse, Le marcheur blessé, La Découverte, 2002, pp. 29-30) One can also see in Dosse’s title of his biography of de Certeau [The Injured Walker] the notion of a pilgrim. 3 in the often quoted sentence from the opening lines of his article “Prendre la parole” [The Capture of Speech] in the June-July issue of Études in 1968: “En mai dernier, on a pris la parole comme on a pris la Bastille en 1789.” (Dosse, 159)4 [Last May, speech was seized as the Bastille was seized in 1789.] With his new-found fame, de Certeau embarked on a prodigious journey through scholarship and teaching in the last eighteen years of his life, publishing on demonic possessions (La
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