The sublime’s doubled sensation models a possible subject of both Judaism and Islam

Evidence

The sublime produces (and undoes) what remains one “subjective finality.” If, as Lyotard writes, “the ‘subjective’ can and must persist as the sensation of itself that accompanies any act of thinking the instant it occurs” (Lyotard, Lessons on the Analytic of the Sublime, 23/F38), what of the moment when two sensations, two feelings occur? What of”enthusiasm” and “pride,” then? What, in other words, would a subject of both Judaism and Islam be? What would a subject be that would “feel” for both Judaism and Islam? And would such “subject” be comparable to the no less impossible “subject” of the sublime? Reading, then, “the Jew, the Arab.” — Gil Anidjar, The Jew, the Arab, 1157

Categorization

• SEED: A possible essay angle: how philosophical concepts of unified subjectivity fail when facing hybrid cultural or religious identities.
• DEEPTHINKING: The move from Kant’s sublime (two sensations in one feeling) to a subject of both Judaism and Islam is a genuinely dense, paradigm-shifting reframe of identity-as-unity.
• corroborated: 2 independent passages support this claim — Gil Anidjar, The Jew, the Arab: A History of the…, 1157