By Kas Saghafi
The chapters of this ebook revolve round the suggestion of the opposite in Jacques Derrida's paintings. How does Derrida write of and at the different? Arguing that Derrida bargains the main attentive and dependable brooding about the indisputable adventure of the alterity of the other,Apparitions--of Derrida's different examines exemplary circumstances of the relation to the other--the relation of Moses to God, Derrida's friendship with Jean-Luc Nancy, Derrida's relation to a lately departed actress stuck on video, between others--to show how Derrida forces us to reconceive who or what the opposite might be. For Derrida, the singularity of the opposite, continuously written within the reduce case, comprises not just the formal or logical feel of alterity, the otherness of the human different, but in addition the otherness of the nonliving, the now not residing, or the now not but alive. The e-book explores welcoming and hospitality, salutation and greeting, approaching,and mourning as constitutive elements of the relation to those others. Addressing Derrida's readings of Husserl, Levinas, Barthes, Blanchot, and Nancy, between different thinkers, and varying throughout a few disciplines, together with artwork, literature, philosophy, and faith, this publication explores the apparitions of the opposite via getting to the mode of showing or approaching the scene, the phenomenality and visibility of the opposite. interpreting a few of Derrida's essays at the visible arts, the e-book additionally demonstrates that video and images exhibit an intimate relation to spectrality,as good as a structural relation to absolutely the singularity of the opposite.
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Extra info for Apparitions-Of Derrida's Other (Perspectives in Continental Philosophy)
Same as the ego. Derrida presents Levinas’s argument thus: “By making the other [l’autre] a phenomenon of the ego, in particular in the Cartesian Meditations, constituted by analogical appresentation on the basis of the ego’s own sphere of belonging, Husserl missed the infinite alterity of the other [l’autre], reducing it to the same” (ED 180/123). To make the other (l’autre) an alter ego would be, for Levinas, tantamount to a neutralization of its absolute alterity. 9 Derrida raises a number of points, the most important of which are: (1) the status and (2) appearing of the alter ego, (3) the mediate relationship to the other, or analogical appresentation, (4) the alterity of bodies, and (5) the economic relationship between symmetry and asymmetry.
There can never be a relation to the other as such, for the other never appears as such. One can have a relationship to the other only as other. ”26 My relation to the other is a relation to that which cannot present itself as such, never appears as such, but only appears in disappearing. My relation is a relation to that which is not present, since if the other were actually present as such, I would be able to appropriate it in my field of experience, and it would be a phenomenon for me. However, the relation with the other as such is a relation.
There is an irreducible difference between us—I have a direct and originary intuition of my body and an indirect appresentation that gives me access to the other. The interiority of the other cannot be given to me immediately, it cannot be my interior life. I have access to the other, but only as other and not as another me. Things and Alterity in General In “Violence and Metaphysics,” Derrida is also keen to point out that Husserl’s attentiveness to alterity is not confined simply to that of the alter ego but also applies to the alterity of things: “Bodies, transcendent and natural things are others [des autres] in general for my consciousness.