By Simon Glendinning, Robert Eaglestone
This quantity brings jointly the most recognized and hugely revered commentators at the paintings of Jacques Derrida from Britain and the USA in a sequence of essays written to commemorate the lifestyles and are available to phrases with the demise of 1 of crucial highbrow presences of our time.
Derrida’s inspiration reached into approximately each nook of up to date highbrow tradition and the variation he has made is incalculable. He was once certainly arguable however the mind-blowing originality of his paintings, continually marked by means of the care, precision and recognize with which he learn the paintings of others, leaves us with a philosophical, moral and political legacy that might be either lasting and decisive.
The occasionally own, continuously insightful essays think about the a number of ways that Derrida’s paintings has marked highbrow tradition commonly and the literary and philosophical tradition of england and the United States specifically. the phenomenal members provide an interdisciplinary view, investigating components corresponding to deconstruction, ethics, time, irony, know-how, situation and fact. This ebook offers a wealthy and trustworthy context for puzzling over the importance of Derrida’s personal paintings as an occasion that arrived and maybe nonetheless continues to be to reach in our time.
Contributors: Derek Attridge, Thomas Baldwin, Geoffrey Bennington, Rachel Bowlby, Alex Callinicos, David E. Cooper, Simon Critchley, Robert Eaglestone, Simon Glendinning, Marian Hobson, Christopher Johnson, Peggy Kamuf, Michael Naas, Nicholas Royle
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Extra resources for Derrida's Legacies: Literature and Philosophy
If anything, they are more important; they are, as Derrida says, “even more other others than my fellows” (69/69). The impossibility of the ethical act appears to offer, then, not the tiniest toehold for possibility to get a grip. The most universally benevolent deed I could ever perform would still be as nothing compared with the goal of complete ethical generality. As if this were not enough, Derrida tightens the noose even further. Although I can never begin to satisfy the demands of ethics, although my every action, indeed my very existence, breathing the air I breathe and occupying the space I occupy, is falling short of the ethical, there is no way I can justify my failure.
In that difficulty, in the horror that Kierkegaard depicts so powerfully, is the acknowledgement that ethics, as responsibility to the multiplicity of others, matters. Without the strongest possible commitment to ethical and political norms, acts of singular justice, 20 Derek Attridge of incommunicable responsibility to this or that unique other, cannot happen; there is nothing to sacrifice, no decision beyond the calculable to be made. The slightly ludic, or even ludicrous, nature of Derrida’s image of a world teeming with famished cats should not mislead us; it is by no means a reductio ad absurdum.
To philosophise, on the contrary, is to learn how to live. 6 The dead live, they live with us, they survive, which is, of course, a difficult thing to say. It is here, perhaps, that Derrida’s tireless meditations on the spectral, on ghosts and what he called survivance, living on, can be turned, finally, towards him and his work. 7 Wherever Derrida is read, he is not dead. If you want to communicate with the dead, then read a book. Here and now, in the present that holds within itself the promise of the future, the dead live.