SOPSTVO SVIJETA
THE ESSENCE OF THE WORLD

Summary/Abstract: The way of thinking of the world that could be the name most proper to Nancy’s philosophy sees the metaphysical heritage in a different light from even those thinkers who are closest to him. The metaphysical becomes the hallmark of a way of thought that sets another world in opposition to this one, seeing this one as devoid of meaning and the other world as the true world, the meaning and/or the creator of this world. Metaphysics invariably occupies, or is inclined to occupy, the standpoint of cosmotheoros: of an observer who reflects on this world as if external to it. The acknowledgement of the Christian heritage at key points in Heidegger’s interpretation (of the world) serves Nancy as a reliable indicator of the shortcomings of his “critique of metaphysics.” Heidegger’s early concessions to what he himself defined as modern metaphysical subjectivity are none other than approaches to assuming the Christian heritage. In becoming the hallmark of what is most metaphysical in metaphysics, of what eludes even the most persistent attempts to “transcend” it, Christianity cannot be regarded as a mere obstacle to thinking that embarks on such endeavours but, rather, as its moving force or principal inspiration. Christianity becomes enigmatic the moment it becomes involved in the enigma of the world, or indeed equated with it, thanks to the venture of globalization. It is the current globalization of the world that the critique of metaphysics recognizes as an attempt to de-Christianize the world. It is as though every Alterity of Christianity is disappearing in western culture – which is becoming the global culture in the wake of globalization; as though the centuries’ long process of deconstruction of Christianity invariably results in its reconstruction.

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