Abstract
Here I consider the relationship between politics and religion in Simon Critchley’s ‘Mystical Anarchism’. I begin by considering the role a theological anthropology could play in conceptions of politics. In my view such conceptions are too particularistic. A specific theological and cultural background becomes a condition of significance for such a politics, excluding those that cannot affirm it. I offset this concern by turning to a consideration of traditional secular discourse on tolerance, as presented in John Locke’s A Letter Concerning Toleration. This is similarly religiously circumscribed. Thus religious particularism is a problem for political thought generally, this is not merely the problem that religious reasons might underwrite a political position, it also leads to a conceptual problem: that our conception of ‘religion’ and the ‘purpose’ proper to it is structured by a particular experience with a specific religion. From here I turn to the mystical theology found in ‘Mystical Anarchism’. Being mystical, such a theology is not for the many but for the few. I argue that the mystical thought of Porete, on Critchley’s reading, is hostile to embodied life, to materiality in general, not motivated by communistic concerns and tainted by the elitism that haunts mystical discourse. This questions the possible significance ‘Mystical Anarchism’ can have within an anarchist politics.
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Notes
- 1.
One might answer: ‘those on the Left’, but surely not all ‘on the Left’ are going to identify with the resources of the Christian tradition. Are we only addressing those who do so identify? If that is the case then surely we ought to consider that there are already anarchist traditions within Christianity—such as the Catholic Workers Movement—and see what resources such groups are already drawing on.
- 2.
For the purposes of this chapter ‘Western’ refers to those contexts in which the Latin, rather than the Greek or Eastern, tradition of Christianity has been dominant.
- 3.
For instance it is the dominant religion in Russia, Greece, Bulgaria, Romania, Macedonia, Cyprus, Moldova, Ukraine, Montenegro, Belarus….
- 4.
One can legitimately worry about the degree to which that specific conceptualisation is shareable, one can worry whether people from outside that tradition mean the same thing when they use the term ‘religion’.
- 5.
Each of whom produces more than just a theology but also a political theology.
- 6.
Such as, creative imagination, communicative capacities, reason and so on.
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Quadrio, P.A. (2015). Politics, Anthropology and Religion. In: Welchman, A. (eds) Politics of Religion/Religions of Politics. Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, vol 8. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-9448-0_3
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