Recently appointed Directeur d'Études at the École des Hautes Études en Sciences Sociales, Derrida's teaching is no longer officially limited to lectures in the history of philosophy. Thus many of his formative essays were devoted to readings by important figures in the history of philosophy.
PLATO’S PHARMAKON
BETWEEN TWO REPETITIONS Walter Brogan
In the last part of the Phaedrus, Plato explicitly addresses the issue of writing. Writing is the orphan child, whose activity develops in the radical absence, the death of the father.
MYSTICISM AND
TRANSGRESSION: DERRIDA AND MEISTER ECKHART
I pray that God - that is, He who is everything and none of the things this signifier calls, not omninominabile et nomen innominabile - will get rid of me. This is because Eckhart was concerned with the dynamics of the soul's life with the living God, not with the defense of the political power base of the magisterium.
DERRIDA AND DESCARTES
ECONOMIZING THOUGHT Dalia Judovitz
Total disturbance is the possibility of a madness that is no longer a disturbance of the body... Thus the creation of subjectivity in the Cartesian text is mediated by a particular representation, that of the evil genius – a production of fiction par excellence .
DERRIDA, KANT, AND THE PERFORMANCE OF
The declared9 statements of the text thus have the first priority in the deconstructive initiative. What is the meaning of the order of the trilogies of examples that Kant repeatedly chose? In order to reveal this limit within examples and exemplarity in general (sublime structures of exemplarity and parergonality), Derrida focuses on the example of the frame itself in Kant's text.
Derrida believes that the place of man in Kant's text is not insignificant; this is the central theme of the Third Critique, he argues, despite Kant's apparent diminution of its status. His neutralization of the issue of this status of cases is evident from the aforementioned problematization of the distinction between edge and center, especially in Kant's text. An example is a good, ideal (perhaps) example, not an example law, we should remember.
It involves an occurrence of substitutability, substitutability as the status of the specimen to maintain the extinction. The example of the example of the example etc., as a structure, can intrinsically never be completed.
HEGEL, DERRIDA, AND THE SIGN
Such a strategy also allows Derrida to place Hegel quite firmly in history. The philosophy of mind: the science of the idea returned to itself from this otherness. The level of being in its immediacy, or that region explored by the first book of the Logic, is only relatively rational.
Now, the concept (Begriff) of the account given in the last chapter of the Logic allows us to focus on the methodological meaning of the dialectic. The development between the realms or stages of Logic cannot be explained solely on the basis of the stages themselves. In Hegel's presentation of the category of contradiction, we can distinguish the methodological and thematic meaning of dialectics.
In the logic of the essence, Hegel gives a first development of the necessity inherent in the own activity of thought. The method is the same as the content of the Logic; to be a category means to be a moment in the development of Logic.
DRAWING: (AN) AFFECTING NIETZSCHE: WITH DERRIDA
The or 'this'. text is directed towards a symploke, an interweaving of the thought of eternal repetition, self-affection and textuality.). That affect programming of the coming lecture in the intertexture of two powerful texts will see itself, in the light of Nietzsche's own doctrine of the affects, as an interpretive will to power, trying to dominate through the interrelationship with the other two texts. multiple distribution of binary textuality. The border structure13 and the problem of the biographical text draw their limits and derive their strength from this movement.
Then again, Derrida records a passage in which Nietzsche's intention to tell himself the story of his life is 'dated' by the anniversary of his birth,16 thereby highlighting a self-reflexive gesture of the abyss in the text which connects it with the thought of the 'eternal return', while at the same time, in a later gesture, the writing is shown to be interwoven with a certain 'fascist' strand that immeasurably complicates the 'politics' of the autobiography. To be dead means at least this, that no benefit or ill, calculated or not, can return to the bearer of the name. Autobiographies, p. 44; E, 7) The interest of what is returned sounds the author's name as dead, naming, for example, Friedrich Nietzsche insofar as he was always already (would necessarily be, biologically) dead.
Death a priori affects the name of the auto-writer, the signer and his/her signature. This self-inflicted inscription, auto-writing, identical and repetitive, repeatable and unique, produces the 'life' of the subject of a self-written biography, a life mirrored abysmally in the narrative, drawing one's (on)self .
ÇA CLOCHE’ 1 Sarah Kofman
When we think of the 'ends of man' today, how do we escape this tendency. In the case of penis envy, it is Freud's masculine beliefs that tip the balance in favor of the innate. The fetish economy is more powerful than the truth – the determinable – of the thing itself or of a discourse that determines castration (pro aut contra).
We start with what is left of the other, the small pieces, the stumps — the quotations play with these remains. On the one hand, in Glas there are not one but two analyzes of the text on fetishism in the two columns, an important double. Kofman: However, Freud says that it is less deceptive to speak of the mother's penile substitute than the man's.
Derrida: There is always an irreducible connection between the logic of the undecidable and compromise. This time, in 'Fetishism', the oscillation of the fetish, and no longer the oscillation of the woman, is in play.
ON DERRIDA’S
INTRODUCTION’ TO HUSSERL’S ORIGIN OF
GEOMETRY Rudolf Bernet
Writing is both a condition for the fertility of the origin and a cause of its loss. Placing the analysis of language in the context of the constitution of ideal objects means that Husserl is concerned with this. Moreover, to clarify the meaning of the "life world", natural experience is not enough.
In the case of the 'mathematization of nature' which goes back to Galileo in particular, one. And phenomenological intuitionism celebrates its greatest triumph in this vision of the idea of the infinite. The idea in the Kantian sense is an intention without an object (I, pp. 139ff.) or an anticipation of the invisible ground of visibility (I, pp. 138ff.).
Derrida's analysis of "Ideas in the Kantian sense" and the resulting inability to encompass the basis of phenomenology itself within the phenomenological aspect owes much to Husserl's idea of grounding theory in ethical responsibility (I, p. 141). In fact, the temporality of the idea that determines phenomenological practice is historical in nature (I, pp. 141ff.).
DERRIDA, HEIDEGGER, AND THE TIME OF THE LINE
But my purpose here is to speak of another difference and another time - the time of the line. Therefore, Über die Linie is (i) to speak on the line, (ii) to go over the line, and (iii) to stand above or over the line. Like the 'time of the line', the difference between 'time' and 'the line' is that the genitive indicates the dissimilarity of the two.
And furthermore, the crossing of the line indicates the respect in which Being stands above (über) beings in their particularity. The truth of poetry, according to Heidegger, is this revelation, this opening of a clearing (Lichtung) in the space of difference, in the case of the Being of beings, in the appropriation (Ereignis) of the line—. The thematization of the line of difference itself will make it possible for an investigation of the line between Heidegger and Derrida.
To provide something like an answer, consider Jacques Lacan's account of the line between the signifier and the signified. To inscribe the line of difference is not only the marking off of a philosophy of the text, but also a philosophy of life.
DERRIDA AND SARTRE
Glass, p. 21) his analysis of the '"vibrating disappearance" of signification' (SG, p. 564; Glas, p. 21), although the phrase is certainly no more metaphorical than Derrida's own reference to 'the knel. Because the 'misreading' is of course no coincidence - the extent of Derrida's familiarity with Saint Genet can be deduced from his use of the text as seminar material at the Ecole Normale6 - and the reasons behind it will become increasingly clear. Father or mother—for sexual difference, its elimination and inversion, forms much of the stuff of Genet's texts.
Sartre's theoretical vocabulary remains close to that of the nineteenth-century poet: he speaks of the inseparability of "meaningfulness" and. Derrida, as we have seen, predicts the death of "meaning," "meaning," and "the signifier" (Voice, p. 39), in part because of the (false) oppositional system on which they are based. Sartre's pour-soi is not Being in any recognizable sense of the term, but rather the "nihilation of being" (EN, p. 712).
The negative moment of the Hegelian dialectic is just that: a moment that will be transcended. For betrayal is not a return to good: it is evil harming itself; two negations are no affirmation: they are lost, intertwined, in the insane night of the no.
DERRIDA, LEVINAS, AND VIOLENCE
Levinas does not give a genetic account of the development of the self, but subjects phenomenological data to free variations. It is a sphere of absence of transcendence, as there are no openings through which the traces of transcendence can penetrate. The presence of the Other precedes all collaborative cultural creations and is a necessary condition for marking. 14.
To be a self in the light of the presence of the Other means not being able to get rid of responsibility for the Other. It is no surprise that war does not manifest exteriority, but Levinas makes a stronger claim: 'It destroys the identity of the same' (TI, p. 21). Each element is so interwoven with each other that it is formed only by the traces in it of the other bits in the chain or system.
In connection with the track, speech and writing seem to work according to the same rules. If the living voice does not place the world at the disposal of the self rather than the self at the disposal of the other.
