Sean Kennedy:  

rather say that by searching for it, it is there, produced by the repetition? The repetition is generative, engendering, positing something not merely as a dream but by the dream, the active dreaming of the dream, the dreaming up, which gathers momentum as we dream, repeat, desire, pray and weep, over the coming of something whose coming we are engendering, or is being engendered, as the very structure of desire. Dreaming is the pharmakon, a risky supplement, a joy that flows through our veins that is liable to poison us if we are not careful. Nothing is lost from which we have been traumatically cut off. This is just desire desiring, what desire does, how it works, its happy work, and if desire is a fault, it is a happy fault. Why not adopt the post-metaphysical idea that gives up searching for all such primordial underlying somethings or other? Why must we posit either a primordial loss or a primordial gain? Is there some reason we get only two choices, either God as an illusion spun by the objet petit a or God as the Alpha and Omega, the really real and really Big A? Is this not simply metaphysics spinning its wheels all over again, a point Milbank supports when he says neither of these views can be proven (153)? All that is truly given is a promise/risk, what Derrida calls a "perhaps" not reducible to one or the other. Why must we believe that underneath it all is something profoundly productive or destructive? Why not simply confess that the "matter" that really matters is the risky matter of life, life marked by an unknowable and fundamental undecidability, an ineradicable secret or mystery which reminds us that we do not know who we are, that we do not know what is (deeply) what or what we truly want, yet to make this confession without nostalgia and without despair and without theological triumphalism but with a joyful sense of discovery? I readily agree that something important is contracted in the name of Jesus, that this name harbors a marvelous mysterious event, a monstrous monstration, a perplexing paradoxical poetics. All this I locate in the reversals that mark the Kingdom of God, where the first are last, the outsiders are in and the insiders are out. But I do not see that this marvel must amount to either Žižek's void or Milbank's metaphysics of participation. Rather the marvel is the promise/risk of mercy and love, of compassion and forgiveness, and that is all we know on earth and all we need to know. Does anyone really think the Sermon on the Mount has anything to do with any of this bombastic metaphysical tilting and jousting?" -John Caputo".