In this context, Derrida defines metaphysics as the science of presence, as for him as for Heideggerall metaphysics privileges presence, or that which is.
In his essay "Fors: The Anglish Words of Nicolas Abraham and Maria Torok", Derrida again considers two models of the type of encroachment between self and other that is regularly associated with mourning. For example, Derrida's entire enterprise is predicated upon the conviction that dualisms are irrevocably present in the various philosophers and artisans that he considers.
It follows from this that unconditional hospitality, or we might say 'impossible' hospitality, hence involves a relinquishing of judgement and control in regard to who will receive that hospitality.
Derrida died in He also acknowledges that the more the self "keeps the foreign element inside itself, the more it excludes it" Fors xvii.
Derrida more than once recounts a story of Maurice Blanchot's where the Messiah was actually at the gates to a city, disguised in rags. In this text, Derrida seems to support the sacrificing of a certain notion of ethics and universality for a conception of radical singularity not unlike that evinced by the "hyper-ethical" sacrifice that Abraham makes of his son upon Mt Moriah, according to both the Judaic and Christian religions alike GD As soon as a third party intervenes, one can again speak of amnesty, reconciliation, reparation, etc.
The language I think in must acknowledge the presence of some thing external in my consciousness. While some philosophers argue that he is a little reductive when he talks about the Western philosophical tradition, it is his understanding of this tradition that informs and provides the tools for a deconstructive response.
For example, our society's use of birth control precautions might be interpreted as suggesting that our natural way is lacking and that the contraceptive pill, or condom, etc. He argues that a genuine gift must involve neither an apprehension of a good deed done, nor the recognition by the other party that they have received, and this seems to render the actuality of any gift an impossibility.
The giver cannot even recognise that they are giving, for that would be to reabsorb their gift to the other person as some kind of testimony to the worth of the self - ie.
According to Derrida, phenomenology is a metaphysics of presence because it unwittingly relies upon the notion of an indivisible self-presence, or in the case of Husserl, the possibility of an exact internal adequation with oneself SP