This thesis thinks through the messianic motif in the work of Jacques Derrida (1930-
2004) in terms of what it yields for historical theorisation. It is a development and
defence of a ‘messianic historical theory’ that attempts to de-stabilize/disturb all
historicization(s). I argue that all historical (re)presentation is messianic in structure in
the Derridean sense. While faithful to the ‘postmodern’ critique of history (and
contesting any claim that such critiques are passé) this theorisation goes beyond the
secularist vocabulary that it has hitherto deployed and re-equips it with an expressive
‘religious’ force (e.g., emphasizing categories of faith and fideism) that – tracking, and
not wishing to be isolated from, debates regarding the ‘(re)turn to/of religion’ in
contemporary cultural criticism – is indexical to these (i.e. my) time(s).

Accordingly, in addition to detailed readings of Derrida’s work my theorisation draws
upon the conceptual resources of the ‘(re)turn to/of religion’ in cultural criticism –
particularly vis-à-vis the Derridean messianic and, pre-eminently, the work of John D.
Caputo – to illuminate the im-possible messianic condition (historicity) of all historical
(re)presentation which accounts for both its ceaseless proliferation/circulation and its
unavoidable epistemological failure. The messianic structure which Derrida equates to
the concept of a quasi-transcendental justice ‘to-come’ calls forth/generates historical
(re)presentations and simultaneously undercuts their putative claims/aspirations as a
‘true’ discourse. I situate this messianic historical theory within the broader context of
Derrida’s oeuvre and his thinking of/call for ‘some other concept of history’. I address
various criticisms of Derrida’s (and Caputo’s) work and in the course of so doing
propose a reloaded messianic historical theory strengthened by its arguable
withstanding of such attacks. I propose deploying this messianic theorisation of
historical (re)presentation as a tool of critical resistance (resistance to all attempts to
close down the openness of the future). This resistance can be expressed as an infinite
close reading of historical texts, which is – paradoxically – predicated upon/generated
by that which resists thinking.

The ‘originality’ and contribution to knowledge of this thesis lies in it being the first
sustained engagement with the Derridean messianic in relation to historical
(re)presentation. I am not aware of any work that develops and defends what I have
termed a ‘messianic historical theory’ nor of any thesis length attempt to link and think
historical (re)presentation and the (re)turn of religion together via Derrida’s messianic
and those debates about it that have taken place in the field of cultural criticism broadly
construed.