To cite: to disseminatively and indefinitely machinate mirror effects of difference and repetition. To cite is citare, to shake and make tremble, and it affects it all, sollus: to sollicitate. It is the mirror of the citation that sollicitates, fissuring along all planes of the mirror-cite making the text imperceptible. The mirroring effect of disseminatively machinated differences and repetitions en abyme, however, is not that of a mimesis; there is no hidden and accessible proper and unique meaning, therefore, beneath some layer sub-ject to archaeological de-sedimentation. The text “implique que quelque part l’être d’un êtant soit imité.” Text is never comparable to an absolutely faithful imitation of a truth always already reproducible and repeatable by the text. “Il n’y a pas de hors-texte.”
TYMPAN « La thèse et l’antithèse et leur démonstration ne présentent donc rien d’autre que ces affirmations opposées: une limite est (eine Grenze ist) et la limite n’est aussi bien qu’une limite relevée (aufge- hobene); la limite a un au-delà avec lequel toutefois elle se tient en rapport (in Beziehung steht), vers lequel elle doit … Continue reading
Communication au Congrès international des Sociétés de philosophie de langue française (Montréal, août 1971). Le thème du colloque était «La communication». *** «Pour nous en tenir toujours, par souci de simplicité, à l’énonciation parlée» Austin, How to do things with words, tr. fr. G. Lane, p. 122. Est-il assuré qu’au mot de communication corresponde un concept unique, univoque, – rigoureusement maîtrisable et … Continue reading
La dissémination (Excerpt) Cette structure de la double marque (pris—emprunté et entfermé—dans un couple d’opposition, un terme garde son vieux nom pour détruire l’opposition à laquelle il n’appartient plus tout à fait, à laquelle il n’aura d’ailleurs jamais cédé, l’histoire de cette opposition étant celle d’un lutte incessante et hiérarchisante) travaille tout le champ dans … Continue reading
Husserl will contend that the mathematical object—or the matheme as already defined elsewhere—is ideal, ideal through and through, having no share in matter and sensibility, to wit, the so-called ‘real world.’ No share with material bindings and its irreducibly reciprocal meshwork of ever differential implications, it is thoroughly transparent, lifted away from the Real, exhausted by its properly own phenomenality. Linguistics, e.g., partakes of bounded idealities; the matheme is the one non-thing that partakes of free idealities. The matheme is thus freed from any particular subjectivity, empiricity, and is simply what it appears, or phenomenalizes, to be. It is always already reduced to its own phenomenal appearing as such, neither more nor less. If it appears at all, it appears for a certain something, and this certain something can only be a pure and transcendental consciousness. If one wants a Husserlian phenomenology to be coherent, it is necessary that there are such free, purely ideal, entities. Which is why Husserl often stress that the matheme is irreal.
. . . La Decision Philosophique No. 5, April 1988, pp62-76. (Translated by Robin Mackay (http://blog.urbanomic.com/dread/). Work in progress. 22 February 2005.) This debate followed a conference on “The Community of Researchers”, held under the auspices of the Forum of the College International de Philosophie. Jacques Derrida had agreed to open the discussion. For which … Continue reading
Silesius’ dictum: “To become Nothing is to become God.”
Meister Eckhart had already had written: “Who are they who are thus equal? Those who are equal to nothing, they alone are equal to God. The divine being is equal to nothing.”
And as for John of the Cross? What was his “path of Mount Carmel”? It consisted of 7 steps: “Nothing, nothing, nothing, nothing, nothing, nothing, and even on the Mount nothing.”
Mechthild von Magdeburg wrote: “You must love the nothing [das niht] and flee the something [das iht].”
We should, such befalls us, explore the relation between mysticism, especially in the form of negative theology, and modern science, in the trace left by Elisabeth Weber’s eminent “Elijahs Futures.” What is the desire of mysticism, and of science, if not to become the desire of nothing?
The displacement of the question concerns a certain « textual operation, » unique and differentiated, assigned to no absolute beginning, consumed by reading and writing on other texts nonetheless referring only to its own writing. Here is discernable that preoccupation with the viral, and the logic of autoimmunity, what later became an explicit thematic of deconstruction. The graph and the gramma is viral. Bibleion is viral, as any parchment or paper or computer screen—any sheet, any surface. We will later explicate the logic of such an autoimmune virographematics. Such an autoimmune virographematics that is stated to subject science. A subjecting which will sollicitate the very pillars of science, its inner architecture. In turn paving the way—that is, if repressed and denegated—for other solicitations of science, namely where the effects and conseqiences of science on nature—or let’s say upon science’s Other—are solicitating to unheard of degrees, catastropically so.
La voix et le phénomène Introduction au problème du signe dans la phenomenology de Husserl Presses Universitaires de France, 1967 Introduction « Un nom prononcé devant nous nous fait penser à la galerie de Dresde et à la dernière visite que nous y avons faite : nous errons à travers les salles et nous arrêtons devant un … Continue reading
. . . . In the 1935 Vienna Lecture, published in Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie, Edmund Husserl diagnosed the European sciences and their Lebenswelt, ‘life-world,’ as being ridden by crisis; transcendental phenomenology sought to assume the proper philosophical responsibility. The war and its aftermath, the rise of Nazism, etc., were … Continue reading