scholarly journals Jacques Derrida: The Double Liminality of a Philosophical Marrano

Religions ◽  
2019 ◽  
Vol 10 (2) ◽  
pp. 68 ◽  
Author(s):  
Emilie Kutash
Keyword(s):  
Jacques Derrida ◽  
The Other ◽  
French Language ◽  
Philosophical Tradition ◽  
Western Philosophy ◽  
Helene Cixous ◽  
Liminal Space ◽  
Philosophical Position ◽  
Western Philosophical Tradition ◽  
The One

There is an analogy between two types of liminality: the geographic or cultural ‘outside’ space of the Marrano Jew, alienated from his/her original religion and the one he or she has been forced to adopt, and, a philosophical position that is outside of both Athens and Jerusalem. Derrida finds and re-finds ‘h’ors- texte’, an ‘internal desert’, a ‘secret’ outside place: alien to both the western philosophical tradition and the Hebraic archive. In this liminal space he questions the otherness of the French language to which he was acculturated, and, in a turn to a less discursive modality, autobiography, finds, in the words of Helene Cixous, “the Jew-who-doesn’t know-that-he-is”. Derrida’s galut (exile) is neither Hebrew nor Greek. It is a private place outside of all discourse, which he claims, is inevitably ethnocentric. In inhabiting this outside space, he exercises the prerogative of a Marrano, equipped to critique the French language of his acculturation and the western philosophy of the scholars. French and Hebrew are irreconcilable binaries, western philosophy and his Hebrew legacy is as well. These issues will be discussed in this paper with reference to Monolingualism of the Other and Archive Fever as they augment some of his earlier work, Writing and Difference and Speech and Phenomena.

scholarly journals PAKARTOJIMAS IR NIHILIZMAS

Problemos ◽  
2013 ◽  
Vol 84 ◽  
pp. 46-59
Author(s):  
Rita Šerpytytė
Keyword(s):  
Theoretical Models ◽  
The Other ◽  
Philosophical Tradition ◽  
Western Tradition ◽  
Other Hand ◽  
Text Fragment ◽  
Western Philosophical Tradition ◽  
Universal Structure ◽  
The One

Straipsnio tikslas yra atskleisti Vakarų filosofijos tradicijoje savitai įsitvirtinusios patyrimo struktūros, įvardijamos pakartojimu, nihilistinę prasmę. Šioje hermeneutinėje analizėje, viena vertus, re­miamasi tam tikra nihilizmo samprata, numatančia du nihilizmo teorinius modelius – nihilizmą, parem­tą Überwindung teorija, ir nihilizmą, paremtą différance idėja. Kita vertus, remiamasi tam tikru („onto-teologiniu“) pretekstu Vakarų mąstymo tradicijoje atpažįstant pakartojimo struktūrą – Pauliaus Laiško efeziečiams Ef. I, 10 teksto fragmentu, laikomu paradigmine pakartojimo struktūros išsklaida. Herme­neutinė analizė projektuojama į Kierkegaardo ir Agambeno filosofiją, atskirus jų mąstyme atpažįstamus pakartojimo invariantus atskleidžiant kaip minėto Pauliaus Laiško fragmento eksplozijos atvejus. Ke­liamas klausimas, kas yra pakartojimas, kur slypi jo negatyvumas ir kaip pasirodo jo nihilistinė prasmė? Kaip šioje negatyvumo ir nihilizmo atskleistyje „tarpininkauja“ différance? Straipsnyje parodoma, jog skirtis kaip neigimo judesys, atstovaujantis nihilistinei logikai, gali būti traktuojamas ir vien formaliai, ir realiai. Skirties kaip realaus neigimo traktavimas Kierkegaardo ir Agambeno mąstyme atitinka pačios patirties struktūros – pakartojimo – ontologinį (tikrovišką) įšaknytumą.Pagrindiniai žodžiai: pakartojimas, nihilizmas, différance, negatyvumas, laikasPakartojimas ir nihilizmasRita Šerpytytė   AbstractThe purpose of this article is to reveal the nihilistic sense of an experiential structure, which has been distinctively rooted in Western philosophical tradition. On the one hand, this hermeneutical analysis will be based on a certain conception of nihilism presupposing two theoretical models of nihilism – nihilism, which refers to the theory of Überwindung, and nihilism associated with the idea of différance. On the other hand, it builds upon a certain (the so-called “onto-theological”) pretext, which might be used for recognition of the structure of repetition in Western tradition of thinking, – i.e. the fragment of a text from St. Paul’s Letter to the Ephesians Eph. I, 10 – the paradigmatic passage proposing this universal structure of repetition. Focused both on philosophy of Kierkegaard and Agamben, hermeneutical analysis will aim to disclose the separate invariants of such repetition as cases of explosion of the mentioned text fragment. The question is raised – what is repetition? Where does its negativity lie? How does its nihilistic sense appear? How does the différance mediate in this process of revealing of negativity and nihilism? The article argues that difference, as a motion of negation representing nihilistic logic, can be treated both in merely formal and in a realistic way. The treating of différance as real denying in Kierkegaard’s and Agamben’s thinking corresponds to the ontological rootedness of the very structure of experience – repetition.Keywords: repetition, nihilism, différance, negativity, time

Insistering Derrida: Cixous, Deconstruction, and the Work of Archive

2017 ◽  
Vol 1 (2) ◽  
Author(s):  
Verne Harris
Keyword(s):  
Jacques Derrida ◽  
The Other ◽  
Helene Cixous ◽  
National Library ◽  
To Come ◽  
The One

Geneses, Genealogies, Genres, and Genius: The Secrets of the Archive is the lecture Jacques Derrida gave in 2003 at an event to honor Hélène Cixous and mark the donation of her archive to the National Library of France. The lecture was a moving tribute to Cixous (her corpus, her genius, her archive), but it was also Derrida's reading of Cixous' "secrets of the archive". This essay explores "the secrets" - those of Cixous, those of Derrida - along two primary lines of enquiry. On the one hand, the question of archival stakes - what stakes are at play in archive? On the other, the question of the work of archive. For both Cixous and Derrida the work of archive is an endless opening to what is being "othered" and a tireless importuning of a justice-to-come. The work of archive is justice. But what does that work look like? Is there a deconstructive praxis in archive shaped by the call to, and of, justice? What stranger emerges from an insistering of the familiar Derridean formulations?

Scatter 2

2021 ◽  
Author(s):  
Geoffrey Bennington
Keyword(s):  
Jacques Derrida ◽  
The Other ◽  
Carl Schmitt ◽  
Early Church ◽  
The Political ◽  
Church Fathers ◽  
Jean Bodin ◽  
Marsilius Of Padua ◽  
The One ◽  
Nuremberg Trials

Scatter 2 identifies politics as an object of perennial difficulty for philosophy—as recalcitrant to philosophical mastery as is philosophy’s traditional adversary, poetry. That difficulty makes it an attractive area of attention for any deconstructive approach to the tradition from which we inevitably inherit our language and our concepts. Scatter 2 pursues that deconstruction, often starting, and sometimes departing, from the work of Jacques Derrida, by attending to the concepts of sovereignty on the one hand, and democracy on the other. Part I follows the fate of a line from Book II of Homer’s Iliad, where Odysseus asserts that “the rule of many is no good thing, let there be one ruler, one king,” as it is quoted and misquoted, and progressively Christianized, by authors including Aristotle, Philo Judaeus, Suetonius, the early Church Fathers, Aquinas, Dante, Ockham, Marsilius of Padua, Jean Bodin, Etienne de la Boétie, up to Carl Schmitt and Erik Peterson, and even one of the defendants at the Nuremberg Trials, before being discussed by Derrida himself. Part II begins again, as it were, with Plato and Aristotle, and tracks the concept of democracy as it regularly impacts and tends to undermine that sovereignist tradition, and, more especially in detailed readings of Hobbes and Rousseau, develops a notion of “proto-democracy” as a possible name for the scatter that underlies and drives the political as such, and that will always prevent politics from achieving its aim of bringing itself to an end.

scholarly journals Heidegger's concept of 'Being-There' and fundamental concepts of traditional ontology

2008 ◽  
Vol 19 (3) ◽  
pp. 273-291
Author(s):  
Milotka Molnar-Sivc
Keyword(s):  
Decisive Role ◽  
The Other ◽  
Being And Time ◽  
Philosophical Tradition ◽  
Strict Sense ◽  
Fundamental Ontology ◽  
Basic Concepts ◽  
Being There ◽  
The One ◽  
The Relationship

Although the question of relationship between basic concepts of traditional ontology and central concepts of fundamental ontology is not a topic which is systematically dealt with in Being and Time, it is obvious that some of the theses which are crucial not only for Heidegger's interpretation of philosophical tradition, but also for the whole project of fundamental ontology, concern this 'conceptual scheme'. In fact, the backbone of Heidegger's critical confrontation with dominant philosophical conceptions is the question of relationship between the concept of 'substance' and the concept of 'Being', i.e. the discussion of philosophical doctrines in which 'Being' is reduced to 'substance'. Besides this context, which concerns the ontological problematics in the strict sense, it is possible to show that the refutation of the basic categories of traditional ontology is an issue which has a decisive role in more concrete phases of the realization of the project of fundamental ontology. This is especially confirmed in Heidegger's discussion of the concept of 'Being-There'. The interpretation of Heidegger's treatment of the relationship between the concepts of 'Being-there', 'existence' and 'existentials' on the one hand, and the concepts of 'substance', 'essence' and 'categories' on the other, shows that one of Heidegger's basic theses is that a transformation of concepts of traditional ontology is necessary for an appropriate understanding of human being.

scholarly journals The Stranger as Friend: The Poetics of Friendship in Homer, Dante, and Boccaccio

2013 ◽  
Author(s):  
Franco Masciandaro
Keyword(s):  
Jacques Derrida ◽  
Emmanuel Levinas ◽  
Natural Extension ◽  
Divine Comedy ◽  
The Other ◽  
Maurice Blanchot ◽  
Philosophical Method ◽  
The Divine Comedy ◽  
The One ◽  
The Stranger

The principal aim of this study is to participate in the current renewed discourse on the meaning of friendship, initiated in 1994 by the French philosopher Jacques Derrida with his Politics of Friendship, by combining the philosophical method of inquiry with the hermeneutical approach to poetic representations of friendship in the Iliad, the Divine Comedy, and the Decameron. It examines friendship not only as the unique love between two persons based on familiarity and proximity, but as the love for the one who is far away, the stranger, for this is a natural extension of the implicit love of the distant other, of the other-as-stranger – what Emmanuel Levinas has called "the infinity of the Other" – which is concealed in our friend, and which, in the words of Maurice Blanchot, puts us "authentically in relation" with him or her.

scholarly journals Prescolarisation Et Developpement Des Apprentissages Fondamentaux A L’ecole Primaire Ivoirienne. Une Analyse Comparee D’enfants De Milieux Differents

2016 ◽  
Vol 12 (28) ◽  
pp. 329
Author(s):  
Seka Yapi Arsène Thierry
Keyword(s):  
The Other ◽  
French Language ◽  
Teaching Language ◽  
Knowing That ◽  
The One

Pre schooling is an institutionalized period of pre learning where child coordinates his sense, to adjust his actions to reach to read and write in teaching language; French. But although an unequal repartition of schools garden, and mostly not having attended these schools, some children reach to read and write as well as possible in French language. This research gave the occasion to compare oral and written productions of children according their status (pre scolarised and not pre scolarised). The aim is to evaluate the two children group’s performance on oral and written knowing that one group live in town so has attended garden school and the other group live in campaign where there is no garden. The hypothesis according which, there is a bound between attending garden and developing of children’s performance shows that there is a deep difference between the two groups of children. The one who attended garden school are talented in reading whereas they who are in campaigns succeed more in writing.

scholarly journals Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron

2020 ◽  
Vol 24 (3) ◽  
pp. 502-511
Author(s):  
Mergen Sanjievich Ulanov
Keyword(s):  
Practical Aspect ◽  
Philosophical Tradition ◽  
Western Philosophy ◽  
Russian Philosophy ◽  
Russian Society ◽  
Religious Philosophy ◽  
Philosophical System ◽  
Western Philosophical Tradition ◽  
East And West ◽  
East West

The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.

The Subversion of Plato's Quasi-Phenomenology and Mytho-Poetics in the Symposium

Janus Head ◽  
2009 ◽  
Vol 11 (1) ◽  
pp. 59-76
Author(s):  
Bert Olivier ◽  
Keyword(s):  
Jacques Lacan ◽  
Human Condition ◽  
The Other ◽  
Philosophical Tradition ◽  
The Unconscious ◽  
Other Hand ◽  
Significant Difference ◽  
The One

Is there a significant difference between Plato's texts and what is known as 'Platonism', that is, the philosophical tradition that claims Plato as its progenitor? Focusing on the Symposium, an attempt is made here to show that, far from merely fitting neatly into the categories of Platonism—with its neat distinction between the super-sensible and the sensible—Plato's own text is a complex, tension-filled terrain of countervailing forces. In the Symposium this tension obtains between the perceptive insights, on the one hand, into the nature of love and beauty, as well as the bond between them, and the metaphysical leap, on the other hand, from the experiential world to a supposedly accessible, but by definition super-sensible, experience-transcending realm. It is argued that, instead of being content with the philosophical illumination of the ambivalent human condition—something consummately achieved by mytho-poetic and quasi-phenomenohgical means—Plato turns to a putatively attainable, transcendent source of metaphysical reassurance which, moreover, displays all the trappings of an ideological construct. This is demonstrated by mapping Plato's lover's vision of 'absolute beauty' on to what Jacques Lacan has characterized as the unconscious structural quasi-condition of all religious and ideological illusion.

Nietzsche’s Therapy of Therapy

2017 ◽  
Vol 46 (1) ◽  
Author(s):  
Marta Faustino
Keyword(s):  
Western Culture ◽  
The Self ◽  
The Other ◽  
Philosophical Tradition ◽  
Other Hand ◽  
The One ◽  
Basic Features

AbstractThis paper examines Nietzsche’s relation to the therapeutic philosophical tradition paradigmatically represented by the Hellenistic schools. On the one hand, given his project of rehabilitating Western culture and his understanding of the philosopher as a “physician of culture”, Nietzsche seems also to hold a therapeutic understanding of philosophy; on the other hand, he is extremely critical of any (philosophical, moral or religious) attempt to heal mankind. This paper does not aim to solve this tension but rather characterizes Nietzsche’s endeavor in this respect as a therapy of therapy. Through analysis of a) the basic features of the Hellenistic conception of philosophy, b) Nietzsche’s development of the analogy of the “philosophical physician”, c) his diagnosis of culture, and d) his criticism of previous therapists, I show that Nietzsche can be formally included in this tradition of thought, even if this inclusion has implications for the tradition itself. As I suggest, given the self-referentiality of Nietzsche’s therapy, his inclusion in this tradition might in fact simultaneously entail its own self-suppression.

Classical Greek Philosophical Paideia in Light of the Postmodern Occidentalism of Jacques Derrida

1998 ◽  
pp. 7-13
Author(s):  
W. A. Borody
Keyword(s):  
Jacques Derrida ◽  
Philosophical Tradition ◽  
Sour Taste ◽  
Radical Critique ◽  
Western Philosophical Tradition ◽  
Critical Project

In his writings during the 60s and 70s, Derrida situates his doctrine of différance in the context of a radical critique of the Western philosophical tradition. This critique rests on a scathing criticism of the tradition as logocentric/phallogocentric. Often speaking in a postured, Übermenschean manner, Derrida claimed that his 'new' aporetic philosophy of différance would help bring about the clôture of the Western legacy of logocentrism and phallogocentrism. Although in recent writings he appears to have settled into a more pietistic attitude towards the traditionally Judeo-Christian sense of the sacred and a stronger declamatory acknowledgment of his solidarity with the critical project of the Greek thinkers, many of his readers are still left with a sour taste in their mouths due to the denunciatory and self-ingratiating tone of his earlier writings. In this paper, I address these concerns, arguing that the earlier phallogocentric paradigm underlying Derrida's critique of classical Greek philosophical paideia can be troped as a postmodern, Franco-Euro form of 'Occidentalism'-a 'metanarrative' very similar in intent to the Orientalism critiqued by Said. In Derrida’s earlier writings, it is indeed very difficult to untangle this Occidental metanarrative from the aporetic metaphysics of différance.

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