Download e-book for kindle: Derrida and Autobiography by Robert Smith

By Robert Smith

ISBN-10: 0511597495

ISBN-13: 9780511597497

ISBN-10: 0521460050

ISBN-13: 9780521460057

ISBN-10: 0521465818

ISBN-13: 9780521465816

The paintings of Jacques Derrida will be noticeable to reinvent such a lot theories; right here Robert Smith deals a analyzing of the philosophy of Derrida and an research of theories of autobiography. Smith argues that for Derrida autobiography isn't really loads a basic of idea as a normal of writing that mocks any self-centered finitude of residing and demise. during this context, Smith thinks via Derrida's texts in a brand new approach, and unearths new views to research classical writers together with Hegel, Nietzsche, Kierkegaard, Freud and de guy.

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Example text

We said a moment ago that philosophical enquiry cannot send the contingent away, on the grounds that doing so would mean its method falling into redundancy directly afterwards, thus jeopardising philosophy's scientific status. Philosophy must never with absolute success send the contingent away, is what we mean. Rather it must maintain the contingent in its power of recurrence, only playing at its despatch. That is what contingency is, a kind of ontological flicker. It is potential more than actuality, so again hardly stable enough to serve as a cause.

But could we not just as well say that philosophy quite consciously sifts out the contingent from its enquiries? That the contingent can be simply set aside as irrelevant? Where a straightforward 'yes' to this question falters is on the cusp between conscious and unconscious. If the contingent is ' that which is to be eliminated' is its sole function to procure for philosophical enquiry something to eliminate? Does it do any more than provide philosophy with its raison d'etrel Philosophy would then be the activity of transforming, denigrating what is actually its own cause into something quite negligible, in order to determine itself as selfauthorising, thoroughly knowable to itself and therefore entirely conscious.

Or even, for that matter, in their presence? It is no surprise then to hear Derrida talking, in De la grammatologie and Loreille de I'autre, for instance, of the ' so-called proper name' — so-called because the proper name, if maintaining no essential link with its bearer, is not a proper name at all. The proper name cannot be the property of its bearer; its bearer is only the name's borrower. Borrowing is the law here - a point made, in a different connection, in La carte postale. The attachment of name to person would seem to be legalistic rather than essential, a matter of positive rather than structural law, for the structural law sees no attachment - and this entails a question of chance.

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Derrida and Autobiography by Robert Smith

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