Klemm once suggested that the defining rhetoric of contemporary theological discourse is that of God as the “breaking-in of otherness”:
“This means that theological argumentation cannot be carried out in the form of the theistic argument for the existence of a supreme being. If what we mean by God is the ground and power of being itself, no object or being, not even a “supreme being,” can be God. Arguments can be made, however, that demonstrate how it is possible for individuals to say with certainty and not as a matter of probability that “God is.” Such arguments do not make an assertion about some being. Instead, they seek to show the possibility of an event of disclosure—namely, the breaking-in of otherness.”
This is almost exactly right, even if Klemm unfortunately does not ask the important question: what does such a rhetoric betoken?
What I have called the “closure of metaphysics”—which has often been performed by God—has always served the function of grounding intelligibility. To explain the persistence of theology by appealing to a naïve desire for intelligibility is entirely to miss the point. Yet it is also true that the rhetoric of theology tends to reify the ground of intelligibility into the ideology of a desire for a truth “from elsewhere”. In other words, the very notion of an “elsewhere” is not only a religious ideology but also a theological one.
Divinity enters to save possibility. We say that all being is contingent or, more precisely, that all beings are contingent. But as soon as we grant this seemingly innocuous thesis, even the most irreligious criticism becomes theological—for the problem of affirming the universal contingency of things (i.e., undergraduate versions of Nietzsche) is simply a re-statement of the classical theological position according to which the divine is necessary not only with respect to the contingency of things (the metaphysical aspect) but also to account for contingency—i.e., for the intelligibility of contingency.
Notice how deeply this religious presentiment has penetrated not only into philosophy and theology but into common sense. A truly irreligious criticism would not only affirm universal contingency or even acknowledge that I “should not be” (Silenus wisdom), but would instead proclaim that “I am necessary”. Of what madness or hubris would I be accuse to utter that phrase? What is the radicality necessary again to affirm Spinoza Benedictus?
Everything turns on which of the two propositions we affirm: (1) “things are”; or (2) “things merely are”. If we affirm the first (as what Desmond has recently formalized as the “idiocy of being”), we are led inevitably down the theological path and, thus, to the notion that intelligibility is the “breaking-in of otherness” that gets expressed as Ereignis, ethics, God-Beyond-Being, etc. The addition of a mere two syllables, however, in a stroke moves the entire domain of intelligibility into poetics.
This is a poetics that, instead of ethics (Lévinas), is able to bear the “evil” of the fact that “our only acquaintance with things is with their surface, not their depths. this is a being which is mere, sheer fact, the simple ‘there is’ of things” (Critchley). Yet we can go further (we do not have to be so Kantian): it is not that things “resist” us in their objectivity. We can say, more positively, that things appear and that the sense of this appearance is nothing other than the fact of their “il y a”. In other words, sense is not the result of appearance but is rather nothing other than appearance.
The task of a poetics, therefore, unlike the task of poetry, is not “to see fiction as fiction, to see the fictiveness or contingency of the world” (Crtichley again); poetics instead expresses necessity or, simply, the “that it is” without any attendant astonishment or surprise of the “fact” of existence because existence cannot be otherwise—an otherwise is always an elsewhere (possibility in the mind of God). The world really is there … but so too is otherness. This is the only way really to say that existence (more precisely, that which is) is: that the expression of the real is never itself real (Nietzsche will call this the “eternal return”).