It is easy to see the incompatibility of the two concepts: organic, living singularity the event and inorganic, dead universality mechanical repetition. In truth, against the background and at the horizon of our present possibilities, this new figure would resemble a monster.
Instead, the relation is one in which the elements are internal to one another and yet remain heterogeneous. This generation will remain pure. But, the term is particularly appropriate for Derrida, since his thought concerns precisely the idea of purity and therefore contamination.
Contamination, in Derrida, implies that an opposition consisting in two pure poles separated by an indivisible line never exists. Nevertheless, for Derrida, a kind of purity remains as a value. It does not inspire any judgment in me. It simply exposes me to suffering when someone, who can be myself, happens to fall short of it. Anything but a purism. The idioms of a language are what make the language singular. An idiom is so pure that we seem unable to translate it out of that language.
This idiom seems to belong alone to French; it seems as though it cannot be shared; so far, there is no babble of several languages in the one sole French language. And yet, even within one language, an idiom can be shared. In other words, the taste for purity in Derrida is a taste for impropriety and therefore impurity. The value of purity in Derrida means that anyone who conceives language in terms of proper or pure meanings must be criticized. Machine-like repeatability and irreplaceable singularity, for Derrida, are like two forces that attract one another across a limit that is indeterminate and divisible.
These conditions would function as a foundation for all experience. Following Kant but also Husserl and Heidegger , Derrida then is always interested in necessary and foundational conditions of experience. So, let us start with the simplest argument that we can formulate. If we reflect on experience in general, what we cannot deny is that experience is conditioned by time. Every experience, necessarily, takes place in the present. In the present experience, there is the kernel or point of the now. What is happening right now is a kind of event, different from every other now I have ever experienced.
Yet, also in the present, I remember the recent past and I anticipate what is about to happen. The memory and the anticipation consist in repeatability. Because what I experience now can be immediately recalled, it is repeatable and that repeatability therefore motivates me to anticipate the same thing happening again. Therefore, what is happening right now is also not different from every other now I have ever experienced.
At the same time , the present experience is an event and it is not an event because it is repeatable. The conclusion is that we can have no experience that does not essentially and inseparably contain these two agencies of event and repeatability. This basic argument contains four important implications. First , experience as the experience of the present is never a simple experience of something present over and against me, right before my eyes as in an intuition; there is always another agency there.
Repeatability contains what has passed away and is no longer present and what is about to come and is not yet present. The present therefore is always complicated by non-presence. Second , the argument has disturbed the traditional structure of transcendental philosophy, which consists in a linear relation between foundational conditions and founded experience. In traditional transcendental philosophy as in Kant for example , an empirical event such as what is happening right now is supposed to be derivative from or founded upon conditions which are not empirical.
Or, in traditional transcendental philosophy, the empirical event is supposed to be an accident that overcomes an essential structure. We can describe this second implication in still another way. In traditional philosophy we always speak of a kind of first principle or origin and that origin is always conceived as self-identical again something like a Garden of Eden principle. Third , if the origin is always heterogeneous, then nothing is ever given as such in certainty.
Whatever is given is given as other than itself, as already past or as still to come. Faith, perjury, and language are already there in the origin. Fourth , if something like a fall has always already taken place, has taken place essentially or necessarily, then every experience contains an aspect of lateness. It seems as though I am always late for the origin since it seems to have always already disappeared.
So far, we can say that the argument is quite simple although it has wide-ranging implications. As we said above, Derrida will frequently write about autobiography as a form of auto-affection or self-relation. Always, Derrida tries to show that auto-affection is hetero-affection; the experience of the same I am thinking about myself is the experience of the other insofar as I think about myself I am thinking of someone or something else at the same time.
Here, Derrida argues that, when Husserl describes lived-experience Erlebnis , even absolute subjectivity, he is speaking of an interior monologue, auto-affection as hearing-oneself-speak. It is unique because there seems to be no external detour from the hearing to the speaking; in hearing-oneself-speak there is self-proximity. It seems therefore that I hear myself speak immediately in the very moment that I am speaking. As is well known, Derrida focuses on the status of retention in Voice and Phenomenon.
Retention in Husserl has a strange status since Husserl wants to include it in the present as a kind of perception and at the same time he recognizes that it is different from the present as a kind of non-perception. In other words, in the very moment, when silently I speak to myself, it must be the case that there is a miniscule hiatus differentiating me into the speaker and into the hearer.
There must be a hiatus that differentiates me from myself, a hiatus or gap without which I would not be a hearer as well as a speaker. This hiatus also defines the trace, a minimal repeatability. And this hiatus, this fold of repetition, is found in the very moment of hearing-myself-speak. I must be distanced from myself so that I am able to be both seer and seen. The space between, however, remains obstinately invisible.
Remaining invisible, the space gouges out the eye, blinds it. I see myself over there in the mirror and yet, that self over there is other than me; so, I am not able to see myself as such. In short, and this is what Derrida is most interested in, psychoanalysis has isolated a negation which is in fact an affirmation. The fundamental question then for negative theology, but also for psychoanalysis, and for Derrida is how to deny and yet also not deny.
This duality between not telling and telling is why Derrida takes up the idea of the secret. The secret as such , as secret, separates and already institutes a negativity; it is a negation that denies itself. Here Derrida speaks of a secret as such. Here we can see the relation of hearing-oneself-speak that we just saw in Voice and Phenomenon. Keeping a secret includes necessarily auto-affection: I must speak to myself of the secret. We might however say more, we might even say that I am too weak for this speaking of the secret to myself not to happen. I must have a conceptual grasp of it; I have to frame a representation of the secret.
With the idea of a re-presentation I must present the secret to myself again in order to possess it really , we also see retention, repetition, and the trace or a name. A trace of the secret must be formed, in which case, the secret is in principle shareable. If the secret must be necessarily shareable, it is always already shared. In other words, in order to frame the representation of the secret, I must negate the first negation, in which I promised not to tell the secret: I must tell the secret to myself as if I were someone else. In order to keep the secret or the promise , I must necessarily not keep the secret I must violate the promise.
So, I possess the secret and do not possess it. This structure has the consequence of there being no secret as such. A secret is necessarily shared. There Derrida is discussing the United Nations, which he says combines the two principles of Western political thought: sovereignty and democracy.
Democracy and sovereignty contradict one another in the following way. On the one hand, in order to be sovereign, one must wield power oneself, take responsibility for its use by oneself, which means that the use of power, if it is to be sovereign, must be silent; the sovereign does not have to give reasons; the sovereign must exercise power in secret. In other words, sovereignty attempts to possess power indivisibly, it tries not to share, and not sharing means contracting power into an instant—the instant of action, of an event, of a singularity.
On the other hand, democracy calls for the sovereign to share power, to give reasons, to universalize.
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In democracy the use of power therefore is always an abuse of power see Haddad , pp. Derrida can also say that sovereignty and democracy are inseparable from one another the contradiction makes them heterogeneous to one another because democracy even though it calls for universalization giving reasons in an assembly also requires force, freedom, a decision, sovereign power. For Derrida, in democracy, a decision the use of power is always urgent; and yet here is the contradiction , democracy takes time, democracy makes one wait so that the use of power can be discussed.
There must be sovereignty, and yet, there can be no use of power without the sharing of it through repetition. It can only tend toward imperial hegemony. Throughout his career, Derrida elaborates on the basic argumentation in many ways. On the other hand, it means that there is a lot more of one, only one, the most one. And, it is not only a repetition; this self-divergence is also violence, a rending of oneself, an incision.
It is this complete exclusion or this extermination of the most — there is no limit to this violence—that makes this violence the worst violence. The worst is a relation that makes of more than one simply one, that makes, out of a division, an indivisible sovereignty. But the structure, for Derrida, can always happen as an event. Agencies such as the International Criminal Court, the demand for universal human rights encroach on nation-state sovereignty. This violence no longer has to do with world war or even with war , even less with some right to wage war.
To be more suicidal is to kill oneself more. The Politics of Friendship , p. This innumerable rejection resembles a genocide or what is worse an absolute threat. The absolute threat can no longer be contained when it comes neither from an already constituted state nor even from a potential state that might be treated as a rogue state Rogues , p.
What Derrida is saying here is that the worst is possible, here and now, more possible than ever. As I said, Derrida always uses the basic argumentation that we have laid out against the idea of the worst; today the tendency towards the worst is greater than ever. The purpose in the application — this purpose defines deconstruction—is to move us towards, not the worst violence, not the most violence, but the least violence Writing and Difference , p. How does the application of the argumentation against the worst work?
We can see in this etymology the inseparable dualities we examined above: singular event and machine-like repeatability; auto-affection as hetero-affection. What we can see in this attempt to conceive the link as it is prior to its determination in terms of man and God is an attempt to make the link be as open as possible.
Throughout his career, Derrida is always interested in the status of animality since it determines the limit between man and others. Here despite the immense influence they have had on his thought, Derrida breaks with both Heidegger and Levinas both of whom did not open the link this wide see Points , p. All are to be treated not as enemies who must be expelled or exterminated, but as friends. Nevertheless, as Derrida constantly stresses, we cannot really identify the friend as such.
Unconditional hospitality is dangerous. This danger explains why unconditional openness of the borders is not the best as opposed to what we were calling the worst above ; it is only the less bad or less evil, the less violence. Indeed, it looks as though the unconditional opening is not possible. There always seems to be factual conditions. Among all the others we must decide, we must assign them papers, which means that there is always, still, necessarily violence at the borders.
At once, in hospitality, there is the force that moves towards to the other to welcome and the force to remain unscathed and pulled back from the other, trying to keep the door closed. We must make one more point. The impossibility of unconditional hospitality means that any attempt to open the globe completely is insufficient.
But this deconstruction would be a deconstruction that recognizes its own insufficiency. Deconstruction, to which we now turn, never therefore results in good conscience, in the good conscience that comes with thinking we have done enough to render justice. There Descartes says that for a long time he has been making mistakes. Derrida has provided many definitions of deconstruction. But three definitions are classical. Simply, deconstruction is a criticism of Platonism, which is defined by the belief that existence is structured in terms of oppositions separate substances or forms and that the oppositions are hierarchical, with one side of the opposition being more valuable than the other.
Nietzsche had also criticized this opposition but it is clearly central to phenomenological thinking as well. So, in Platonism, essence is more valuable than appearance. In deconstruction however, we reverse this, making appearance more valuable than essence. Here we could resort to empiricist arguments in Hume for example that show that all knowledge of what we call essence depends on the experience of what appears.
But then, this argumentation would imply that essence and appearance are not related to one another as separate oppositional poles. The argumentation in other words would show us that essence can be reduced down to a variation of appearances involving the roles of memory and anticipation. Now, we can back track a bit in the history of Western metaphysics. Hypothesize whether the results are due to superiority of certain breeds or judges' bias. Compare results with a different dog show to see if the results are consistent. Determine, if possible, a formula for predicting dog show winners, or report why no such predictions are possible.
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US time on the 10th, former South African President Nelson Mandela's memorial service was held in Johannesburg, US President Barack Obama in the funeral of a series of 'busy' behavior has occhiali oakley become the biggest topic of memorial, causing widespread discussion and even controversy. Self-timer, and the oakley radar path occhiali da sole uomo oakley beauty of the Prime Minister to flirt, swap seats occhiali da sole oakley polarizzati and shake hands, that one thing all the media madness wonder in , the Oxford Dictionary of the 'Self' is selected as Word of the Year, is the self-control and even politicians.
Thorning Schmidt and evacuated three occhiali oakley British Prime Minister Cameron also playing a self-timer. The side of the 'Self-control' Michelle seems to be something else attracted attention. Earlier, Thorning and sat across the middle of Michelle Obama 'talking and laughing,' do not know Michelle is not the behavior of the two 'intolerable', with Obama for a seat. But the seat is not clear change occurs in the 'Self-event' before or after, there may be swapped in Obama's speech when the photo shoot Obama is female Prime Minister of Denmark Helle.
Thorning Schmidt hot chat up two people talking and laughing, and next to the first lady has not involved. The subtleties of expression by reporters to capture. New York Daily News said the first lady Michelle could not hide her discontent, Obama today Oakley Occhiali da sole per uso quotidiano Occhiali Da Sole uomo a 'Cold War' made a shock handshake, but now the behavior may become his second Cold War. British Daily Telegraph, said Michelle Obama seems indifferent to arrive after Mandela memorial around the scene, shake hands with foreign dignitaries, including the Cuban leader Raul Castro handshake.
Although time is very short, occhiali da sole uomo oakley but because the memorial service was broadcast live around the world, the two shake hands picture quickly spread throughout the world, a cause for concern.
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