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This article seeks a religious and epistemological way to communicate between the deconstruction of Jacques Derrida and religion. Derrida declared himself an atheist, but his idea of deconstruction has often a conversation with theologians, because it strongly implies deep religiosity, especially that of apophatic theology which is Derrida’ religio-philosophical prayers and tears, or religiosity without religion. He articulates them through the narrative of blood in the circumcision and circumfession (circumcised confession.) He explains his philosophy as bloodstained one. The blood comes from cuts, which are caused by the circumcision. Against the closed body, the cut and circumcision attempt to open the closed, and reveal the process of becoming. He suggests some new languages such as the idea of confession, love, and blood, which can speak beyond the boundary of closed structures. The blood is one of them. They resist the dominance of some logical programs, such as Derridaware and Derridabase, which circumscribe all idea and life of Derrida. For the arguments, he dialogues with St. Augustine in the Confession and his Circumfession. Augustine strongly affects Derrida theologically. Derrida calls Augustine ‘SA,’ and himself ‘sa,’ and adopts the way of confession as his epistemological way. Derrida thinks of his deconstruction not as a kind of information nor knowledge, but as that of confession. The confession as the way of apophasis epistemology allows him to speak eschatologically and deconstructively. Derrida follows Augustine, and develops the circumfession which is the confession with circumcision. The openness of the circumfession is more developed in the idea of blood and love. They stand for the endless development of him and endless desires for newness and openness, which allow a contact point between Derrida and religion.
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Jacques Derrida, Circumfession, Apophatic theology, blood, circumcision, Derridaware, Derridabase
