The chapter lays out the argument of the book: that Joyce’s texts elaborate a set of problems posed by Ignatius Loyola, working these problems into new approaches to narration, hermeneutics, and irony. It also situates this argument in wider contexts of Joyce studies, current theories of reading, negative theology, and the psychoanalytic theory of Melanie Klein.

This chapter demonstrates the pervasive presence of the rhetorical figure of apophasis in Austen’s writing. Guides to rhetoric, in the eighteenth century and earlier, describe apophasis as occurring when a person claims not to speak of something and in saying so, speaks of it. Austen evidently enjoyed the irony of the figure, as her juvenilia especially demonstrates. But she also appreciated its efficiency and tact, touching, but not elaborating, upon subject matter. This chapter argues that Austen saw common statements of inexpressibility as apophatic, as they draw attention to supposedly suppressed material. Many characters in Austen’s fiction claim not to be able to express themselves. Austen transforms an often cliched form of expression into a subtle narrative movement towards what characters do not utter. In this way, apophasis contributes to the development of free indirect discourse, sharing with this technique the dynamic of speaking and not speaking at the same time.

This chapter argues that, like deconstruction, Christian thought inhabits the tension between negativity and affirmation. Where commentators such as Stathis Gourgouris claim that religion asserts a certainty that excludes critique, negative theology unsettles every claim to represent the divine. Dionysius the Areopagite argues that Christian discourse must be simultaneously affirmed and negated. Although this seems like simple contradiction on the level of logic, it becomes the means of ethical transformation when enacted in time. Negative theology constitutes a discursive practice that destabilizes the self through continual self-critique. Insofar as it continues to affirm Christian practices that are directed toward an unknowable God, negative theology models a hope that persists despite its uncertainty.