By Jones Irwin
Michel Foucault refers to 1965-1970 as, in philosophical phrases, 'the 5 short, impassioned, jubilant, enigmatic years'. This booklet reinterprets Jacques Derrida's paintings from this era, so much particularly in L'Ecriture et l. a. distinction (Writing and Difference), and argues transformation occurs the following which has been marginalized in readings of his paintings thus far. Irwin follows with a glance at how the 'grammatological commencing' turns into the most important for Derrida's paintings within the Seventies and past, incorporating one in all his final readings of embodiment from 2000. via drawing our awareness to the politics of hope and sexuality, this groundbreaking booklet engages with the paintings of key continental theorists, together with Artaud, Bataille, Nietzsche, Heidegger, Habermas and Cixous, while additionally interpreting Derrida's courting with Plato and feminist thought. it is going to attract a variety of readers in the social sciences and philosophy, quite people with pursuits in gender and sexuality, social idea, continental concept, queer reports and literary idea
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Extra resources for Derrida and the Writing of the Body
This anticipates many of Derrida’s later texts (for example, Derrida 1997f). It also gives the lie to those who would want to posit a significant discontinuity in Derrida’s work between an earlier (Nietzschean/avantgardist) phase and a later (ethical/religious/Levinasian) moment. There is a clear (if nonetheless complicated and somewhat elliptical) continuity here between Derrida’s early and later work. There is also a reference back in this context to the earlier discussions of Husserl and his opposition between indication and expression, although the reference is implicit.
This again is a reference in endnotes where it is accompanied by a citation of Bataille’s L’Expérience Intérieure (Bataille 1988a) text, as part of ‘a series to be called La Somme Athéologique’ (Derrida 1978i: 331). g. Derrida 1997f). Although Derrida does not cite them here, it is worth citing Bataille’s own comments on religion (specifically in relation to Heidegger), as they are made in an essay on existentialism by Bataille which Derrida cites several times in other regards in this context.
The danger for many interpreters of Bataille, Derrida warns, is that they take his indications for expressions: ‘indication in Bataille; what indicates itself as mysticism…or as interior experience…[is] neither inner nor outer…above all is not a new mysticism’ (Derrida 1978i: 273). Baugh makes a similar point in his French Hegel text when he argues that the ‘atheist mystic’ contemplates negativity but is never able to transpose it into being (Baugh 2005). This also shows that Bataille would have taken indication seriously, which might allow his general economy to do the work which was claimed for Husserl’s understanding of signification.