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stated that ââfrom beginning to end, one question occupied him: the question of God.ââ 1 In light of Certeauâs persistent attention to the writings of the sixteenth- and seventeenth-century mystics, not to mention his status as a member of the Society of Jesus, such a claim seems plausible.2 But how can we square this claim with the view, advanced by Wlad Godzich, that Certeauâs work oï¬ers us an account of alterity that does not carry with it overtones of the sacred or transcendentâ a notion of otherness that avoids reestablishing ââthe dominance of the religious over the rationalââ that so much postmodern thought risksâ and thus fulï¬lls the desire for what Edward Said calls a ââsecular criticismââ? 3 Moreover, how does Giardâs claim aï¬ect the almost exclusively secular reading of Certeau in the English-speaking world? How, if at all, does the God with whom he was allegedly occupied ï¬t within Certeauâs heterological project, especially as this project has been appropriated in the ï¬eld of cultural studies? And who is this God? Is this God-inquotation-marks, the product of discourses of the pastâââthe universal speaking subjectââ who The South Atlantic Quarterly ï±ï°ï°:ï², Spring ï²ï°ï°ï±. Copyright © ï²ï°ï°ï² by Duke University
South Atlantic Quarterly – Duke University Press
Published: Apr 1, 2001
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