¹ I would like to thank the following for their helpful comments and criticisms of earlier drafts of this essay: Dr Thomas Harrison, Dr Fergus Kerr, Dr Diana Lipton, John Montag SJ, The Revd Dr Jeremy Morris, The Revd Edmund Newey, Dr Janet Martin Soskice, Professor Graham Ward and Archbishop Rowan Williams.

² In particular, one can mention Henri de Lubac, Hans Urs von Balthasar, Etienne Gilson, Yves Congar, Louis Bouyer and M.-D. Chenu.

³ I am particularly grateful to Professor Paul Griffiths and Professor Douglas Farrow for their interrogations of this topic, and to the graduates and senior members who attended a seminar on radical orthodoxy at the Divinity School, University of Chicago, IL, in May 2000, for their helpful discussion of this point.

⁴ I am grateful to The Revd Edmund Newey for interesting discussions concerning the metaphysical dimension of Ralph Cudworth and Benjamin Whichcote, and for the opportunity to read his essay, ‘The Form of Reason: Participation in God in the Theology of Richard Hooker, Benjamin Whichcote, Ralph Cudworth and Jeremy Taylor’ in Modern Theology, (forthcoming).

⁵ I refer the reader to Milbank's, John examination of Berkeley's role in such a reinstatement in The Word Made Strange, (Oxford: Blackwell, 1998), pp. 97–105Google Scholar; Betz, John, Hamann and Postmodernity, (London: Routledge, forthcoming)Google Scholar; Miner, R. C., The True and the Made in Modern Philosophy, (London: Routledge, forth-comingGoogle Scholar)

⁶ Religious Studies, 36 (2000), pp. 227–31.

⁷ A very clear statement of Laurence Hemming's own distancing from radical orthodoxy is to be found in Hemming, L. P. (ed.), Radical Orthodoxy?—A Catholic Enquiry, (Aldershot: Ashgate, 2000)Google Scholar. See especially his introductory chapter, ‘Radical Orthodoxy's Appeal to Catholic Scholarship’, pp. 3–19, and his chapter on radical orthodoxy's interpretations of Aquinas, , ‘Quod Impossibile Est!, Aquinas and Radical Orthodoxy’, pp. 76–93Google Scholar.

⁸ ‘I said somewhere that if I act ethically, not only in conformity with duty, but out of duty (pflichtmässig), then I am just paying a debt. In that case, I am not behaving ethically. I should do what I have to do beyond the duty. So I am an ultra-Kantian.’ This quotation from Derrida is taken from a roundtable discussion, published in Questioning God, Caputo, John D., Dooley, Mark, Scanlon, Michael J. (eds) (Bloomington: Indiana University Press, forthcoming in 2001)Google Scholar. See further Wood, David, Derrida and Difference, (Chicago: Northwestern University Press, 1985), p. 85Google Scholar and Dillon, M. C., Merleau-Ponty's ontology, (Bloomington: Indiana University Press, 1988), p. xGoogle Scholar, and his earlier Semiological reductionism: a critique of the deconstructionist movement in postmodern thought, (Albany, NY: State University of New York Press, c. 1995), p. 184Google Scholar. Milbank, John, ‘Aesthetics, Transcendental Philosophy, and the Refusal of Forgiveness in Kant's Third Critique’, (London: Routledge, forthcoming)Google Scholar. I am particularly grateful for conversations with the late Professor Gillian Rose and Mr Conor Cunningham regarding the issue of Derrida's possible transcendentalism.

⁹ The interested reader can compare the following: Milbank, John, Theology and Social Theory: Beyond Secular Reason, (Oxford: Blackwell, 1990), pp. 306–313Google Scholar and Pickstock, C., After Writing; On the Liturgical Consummation of Philosophy, (Oxford: Blackwell, 1998), pp. 33–37Google Scholar.

¹⁰ See After Writing, pp. 119–66, and Milbank, and Pickstock, , Truth in Aquinas (London: Routledge, 2000)Google Scholar, especially chapter 2 and passim.

¹¹ Gilson, Étienne, Jean Duns Scot: Introduction à ses Positions Fondamentales, (Paris: Librairie Philosophique J. Vrin, 1952)Google Scholar.

¹² Duns Scotus, Ordinatio, I d 8 q 3 n 49, and nn 70–86, Opera Omnia, (Hildesheim: G. Olms, 1968)Google Scholar. See also Boulnois, Olivier, Sur La Connaisance de Dieu el l'Univocité de l'Etant, (Paris: PUF, 1988), pp. 11–81Google Scholar.

¹³ Duns Scotus, Ordinatio, I d 8 q 4 nn 157–222.

¹⁴ Scotus, John Duns, God and Creatures: The Quodlibetal Questions, tr. Alluntis, Felix OFM, and Wolter, Allan B. OFM (Washington, DC: The Catholic University of America Press, 1975), 5 a 3Google Scholar.

¹⁵ See, for example, Boulnois, Olivier, ‘Quand Commence L'Ontothéologie? Aristote, Thomas d'Aquin et Duns Scot’, Revue Thomiste, TXCV. 1 (January-March, 1995), pp. 84–108Google Scholar; idem., Duns Scot: sur la connaissance de Dieu et L'Univocité de L'Elant, (Paris: PUF, 1990)Google Scholar; idem., Etre et representation: une genealogie de la metaphysique moderne à l'epoche Duns Scot (XIIe-XIIIe siècle), (Paris: PUF, 1999)Google Scholar; Courtine, J.-F., Suarez et le Système de la Metaphysique, (Paris: PUF, 1990)CrossRefGoogle Scholar; Alliez, Éric, Capital Times, tr. Van Den Abbeele, George (Minneapolis and London: Minnesota UP, 1996), pp. 197–239Google Scholar; Corbin, Michel, Le Chemin de la Théologie chez Thomas d'Aquin (Paris: Beauchesne, 1972)Google Scholar; Lacoste, J.-Y., ‘Analogie’, Dictionnaire Critique de Théologie, ed. idem. (Paris: PUF, 1998)Google Scholar; Puntel, Bruno, Analogie und Geschichtlichkeit, (Fribourg: Herder, 1969)Google Scholar; Narcisse, Gilbert OP, Les Raisons de Dieu: Arguments de Convergence et esthétique théologique selon St Thomas d'Aquin et Hans Urs von Balthasar, (Fribourg: Herder, 1997)Google Scholar.

¹⁶ Burrell, David B., Knowing the unknowable Cod: Ibn-Sina, Maimonides, Aquinas (Notre Dame, IN: University of Notre Dame Press, 1986)Google Scholar; Jordan, Mark D., Ordering wisdom: the hierarchy of philosophical discourses in Aquinas, (Notre Dame: University of Notre Dame Press, 1986)Google Scholar, and The alleged Aristotelianism of Thomas Aquinas (Toronto: Pontifical Institute of Mediaeval Studies, 1992)Google Scholar; Rogers, Eugene F. JrThomas Aquinas and Karl Barth: sacred doctrine and the natural knowledge of God (Notre Dame, IN: University of Notre Dame Press, 1995)Google Scholar; Inglis, John, ‘Philosophical Autonomy and the Historiography of Medieval Philosophy’ in Scottish Journal of the History of Philosophy, 5.1 (1997), pp. 21–53Google Scholar, and Spheres of Philosophical Inquiry and the Historiography of Mediaeval Philosophy, (Leiden/Boston: E. J. Brill, 1998)Google Scholar.

¹⁷ Mohle, H., Ethik als Scientia Practica nach Johannes Duns Scotus, Eine Philosophische Grundlegung, (Munster, 1997)Google Scholar.

¹⁸ See for example Ordinatio, I d 8 q 3 nn 112–15.

¹⁹ Boulnois, , Etre et Representation, pp. 457–505Google Scholar.

²⁰ Deleuze, Gilles, Difference et Repetition, (Paris: PUF, 1968)Google Scholar, and Cross, Richard, The physics of Duns Scotus: the scientific context of a theological vision (Oxford: Clarendon Press, 1998)CrossRefGoogle Scholar, and Duns Scotus (Oxford: OUP, 1999)Google Scholar.

²¹ Boulnois, ‘Quand Commence L'Ontothéologie?’. I am grateful to Professor Denys Turner for showing me his unpublished paper, ‘The Logic of Esse, in Thomas Aquinas’.

²² See, for example, Tahafut Al-Tahafut, tr Van Den Bergh, Simon (Cambridge: E. J. W. Gibb Memorial Trust, 1954/1987)Google Scholar. See also Ibn Sina, Al-Shifa Al-Illahiyyat, tr. David B. Burrell (unpublished); I am grateful to Professor Burrell for making his translation available to me.

²³ See note 8 above.

²⁴ Gillespie, Michael Allen, Nihilism before Nietzsche, (Chicago and London: University of Chicago Press, 1995)Google Scholar.

²⁵ Gareth Jones, ‘Liberal Theology and Radical Orthodoxy’ (Letters to the Editor), Times Literary Supplement, (17 April 1998), p. 17, and ‘On Not Seeing the Joke’, Times Literary Supplement, (2 April 1999), p. 12.

²⁶ See, for example, After Writing, p. 265.

²⁷ See Pickstock, ‘Postmodern Theology’, Telos, esp. final page.

²⁸ I have argued this point in After Writing, pp. 233–52 and pp. 253–66, and in ‘Music: Soul, City and Cosmos after Augustine’ in Radical Orthodoxy, pp. 247–8, 265.

²⁹ The list of such presentations is very long indeed. I refer the reader to ‘Plato's Pharmacy’, Dissemination, tr. Johnson, Barbara (London: Athlone Press, 1981), pp. 63–171Google Scholar; see pp. 89, 92–3.

³⁰ See further my elaboration of this point in After Writing, pp. 36–7.

³¹ See, for example, After Writing, chapter 3.

³² ibid.

³³ See further After Writing, pp. 216–19, for example.

³⁴ Ibid., chapters 3 and 6, and passim.

³⁵ O'Toole, David, Wailing for Godot in Sarajevo: Theological Reflections on Nihilism, Tragedy and Apocalypse, (Boulder, CO: Westview Press, 1998)Google Scholar.

³⁶ See especially the introduction and final chapter of Milbank's Theology and Social Theory.

³⁷ Milbank, John, ‘The Midwinter Sacrifice: A Sequel to “Can Morality be Christian”’, Studies in Christian Ethics, 10.2, pp. 13–38CrossRefGoogle Scholar.

³⁸ Ford, David, ‘Tragedy and Atonement’, in Surin, Kenneth (ed), Christ, Ethics and Tragedy, (Cambridge: Cambridge University Press, 1989), pp. 117–131CrossRefGoogle Scholar.

³⁹ See Coakley, Sarah (ed.), Religion and the body, (Cambridge: Cambridge University Press, 1997)Google Scholar, and Morris, Colin Manley, The discovery of the individual: 1050–1200, (Toronto and London: University of Toronto Press, 1987)Google Scholar.

⁴⁰ Thomas Aquinas, ST 1, Q 1 a 3 resp; Q 1 a 6 ad 2.

⁴¹ Veyne, Paul, Writing history: essay on epistemology, tr. Moore-Rinvolucri, Mina (Manchester: Manchester University Press, 1984)Google Scholar.

⁴² Dennett, Daniel, Consciousness Explained, (Harmondsworth: Penguin, 1993), pp. 280–282Google Scholar. See further Pickstock, , ‘Rethinking the Self’, Telos, 112 (Summer 1998), pp. 161–177Google Scholar.