By Jacques Derrida
“The identify: What does one name therefore? What does one comprehend below the identify of brand name? And what happens whilst one gies a reputation? What does one supply then? One doesn't supply a specific thing, one promises not anything, and nonetheless whatever involves be, which comes all the way down to giving that which one doesn't have, as Plotinus stated of the nice. What occurs, primarily, whilst it is vital to sur-name, renaming there the place, accurately, the identify involves be came upon missing? What makes the right kind identify right into a type of sur-name, pseudonym, or cryptonym without delay singular and singularly untranslatable?”Jacques Derrida hence poses a critical challenge in modern language, ethics, and politics, which he addresses in a cherished sequence of the 3 essays. Passions: “An indirect delivering” is a mirrored image at the query of the reaction, at the responsibility and legal responsibility to reply, and at the danger of no longer responding—which is to assert, at the ethics and politics of accountability. Sauf le nom (Post Scriptum) considers the problematics of naming and alterity, or transcendence, raised unavoidably through a rigorous unfavourable theology. a lot of the textual content is equipped round shut readings of the poetry of Angelus Silesius.The ultimate essay, Khora, explores the matter of house or spacing, of the note khora in Plato’s Tmaeus. whilst it locations and makes attainable not anything below the complete international, khora opens and dislocates, displaces, the entire different types that govern the creation of that global, from naming to gender. as well as readers in philosophy and literature, Khora can be of distinct curiosity to these within the burgeoning box of “space studies”(architecture, urbanism, design).
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Additional info for On the Name (Meridian: Crossing Aesthetics)
This poem not only describes the joys of sex but rather the joy of language, which has its own pleasures not found in the logical description of thought. Thought must be suspended for enjoyment or, as Oppen calls it 30 pa rt 1 in Of Being Numerous, “the pure joy / Of the mineral fact” (New Collected 164). In other words, desire for another displaces and disturbs totality. In this 1930s manifestation, the concept of desire works against totality at the same time it seeks it, and this is the crack, so to speak, through which alterity seeps.
Thus, language, no matter what is said, is always already the call to be responsible to the Other. In fact, my responsibility gives occasion to make a said (a representation, a poem, a story, a response): 16 introduction But the relationship with a past [le dire] that is on the hither side of every present and every re-presentable, for not belonging to the order of presence, is included in the extraordinary and everyday event of my responsibility for the faults or the misfortune of others, in my responsibility that answers for the freedom of another, in the astonishing human fraternity in which fraternity, conceived with Cain’s sober coldness, would not by itself explain the responsibility between separated beings it calls for.
In “Of Being Numerous,” Oppen uses the phrase “the shipwreck of the singular” at the same time he writes of “being numerous” to capture the distance we often feel even when in proximity to others. In Oppen’s verse, I am neither opposed to nor part of the crowd. Refusing the dialectical, Levinas’s alterity, like Oppen’s notion of singular-numerous humanity, thwarts the ultimate intention of Western philosophy to reabsorb the Other “into my own identity as a thinker and possessor” (Totality 33). As opposed to the disabled or oppressed Other of some dialectical theory, Levinas’s and Oppen’s decentering alterity places the Other completely beyond my power, or any power for that matter.