Jacques Derrida proposes a critique of language starting from an analysis of the exemplary case of negative theologies, since it is the latter that bears the most relevance to thinking the limits of language. Both deconstruction and negative theology admit that a “residue” of our experiences escapes, leaving us unable to identify it within the boundaries of our knowledge and language. How can we, therefore, talk about this “beyond”, be this the transcendence of the other or of God? We find a way in Derrida’s comment on Angelus Silesius from Sauf le nom: by trying to set itself free from all language and narrative, negative theology comes to practice the kenōsis of language, but precisely this represents the condition for an event to come about. We are led to the paradoxical place where deconstruction meets the apophatic: the pragmatic path of indeterminate faith as such reveals the event of the entirely Other’s absolute singularity.Jacques Derrida nam predlaga kritiko govorice, izhajajoč iz analize eksemplaričnega primera negativnih teologij, saj so prav te najbolj primerne za razmišljanje o mejah govorice. Tako dekonstrukcija kot negativna teologija priznavata, da nam »preostanek« naših izkušenj uhaja, zaradi česar nismo sposobni, da bi ta preostanek razpoznali v okvirih našega védenja in govorice. Kako lahko torej sploh govorimo o tistem »onkraj«, pa najsi gre za transcendentnost drugega ali pa za transcendentnost Boga? Enega od odgovorov na to lahko najdemo v Derridajevem eseju Sauf le nom, v katerem komentira zapise Angela Silezija: S tem, ko se poskuša osvoboditi vsakršne govorice in pripovedi, začne negativna teologija vršiti kenozo govorice, in prav to predstavlja pogoj za dogodek, ki se ima pripetiti. Tako se znajdemo na paradoksalnem kraju, kjer se dekonstrukcija sreča z apofatičnim: pragmatična pot nedoločne vere kot take razkrije pojav absolutne singularnosti povsem Drugega
