Speech and phenomena and other essays

In this context, Derrida defines metaphysics as the science of presence, as for him as for Heideggerall metaphysics privileges presence, or that which is.

Speech and phenomena derrida

To represent Derrida's position more precisely, true responsibility consists in oscillating between the demands of that which is wholly other in Abraham's case, God, but also any particular other and the more general demands of a community see Section 6. Memoires: for Paul de Man, trans. The vitality or animation that gives meaning to expression is absent in the spatial dimension of communicative bodily movements and gestures. These religions proffer a Messiah of known characteristics, and often one who is expected to arrive at a particular time or place. Derrida quotes Husserl: "One of course speaks, in a certain sense, even in soliloquy, and it is certainly possible to think of oneself as speaking, and even as speaking to oneself, as, e. Nothing would be more antithetical to deconstruction's stated intent than this attempt at defining it through the decidedly metaphysical question "what is deconstruction? According to him, however, a gift is also something that cannot appear as such GD 29 , as it is destroyed by anything that proposes equivalence or recompense, as well as by anything that even proposes to know of, or acknowledge it.

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.

speech and phenomena derrida

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.

of grammatology

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.

Speech and phenomena and other essays

Positions, trans. Indeed, to complicate matters, undecidability returns in two discernible forms. This equivocation is, of course, a defining trait of deconstruction, which has been variously pilloried and praised for this refusal to propound anything that the tradition could deem to be a thesis. This is because if the guests take over a house through force, then the host is no longer being hospitable towards them precisely because they are no longer in control of the situation. This is an extreme example, but Derrida claims that such a predicament afflicts all giving in more or less obvious ways. He argues that the condition of their possibility is also, and at once, the condition of their impossibility. If there is memory there is historical memory.

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

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Jacques Derrida and Logos