Académique Documents
Professionnel Documents
Culture Documents
Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless
you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you
may use content in the JSTOR archive only for your personal, non-commercial use.
Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at .
http://www.jstor.org/action/showPublisher?publisherCode=oup. .
Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed
page of such transmission.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact support@jstor.org.
Oxford University Press and American Academy of Religion are collaborating with JSTOR to digitize, preserve
and extend access to Journal of the American Academy of Religion.
http://www.jstor.org
Journalof the AmericanAcademyof Religion.LVII/4
Thomas J.J. Altizer is Professorof Religion at the State Universityof New York at Stony Brook,
Stony Brook,NY 11794-3725.
D. G. Leahyis the authorof NovitasMundi:Perception of theHistoryof Being. His addressis P.O. Box
467, Canadensis,PA 18325.
773
774 Journalof theAmerican
Academy
of Religion
Thomas
J.J.Altizer
lutelythe place. For the first time the Ego, minus the a priori,transcen-
dentalother, is absolute act. To create the absolute edge is to begin to
operateessentiallywithout referenceto self: time afternothing is neither
not 'our'now, nor 'our'place. The infinitelysharededge has no within
to be eternallyoutwardized,and afortiori no within to transformexist-
ence into a body in the absence of the divine spirit ideally interiorizing
the world. The absolute exteriorityof time-consciousnessis the resur-
rection itself of the Body of the Finite God absolutelyat the disposal of
another(Leahy:341-96). For the first time the clearlyperceivedreality
is that objectivityis to create objectivityitself. Time itself for the first
time is hamaqom,The Place, in which we live and move and exist (Acts
17:28: en autdigdr zimen kat kinodimetha kai esmen), in which we have
not 'our being', but the being of the other being at the disposal of
another. The temporalityof time is The Place which we, embodying,
intimatelycomprehendas the pure 'at the disposal of another'. Quivive?
The person who begins to fabricatean essentiallynew world.
REFERENCES