Graduate studies at Western
Derrida Today 5 (2):146-164 (2012)
|Abstract||Nothing survives deconstruction unless we accept that survival in some sense attaches to the ghostly or etiolated figures (the marks and traces) of things, by which deconstruction proceeds. If the ghostly figure survives then it may be because it is undeconstructible. Yet the spectral figure would no doubt remain insignificant if it was not for the force it brings to bear on more central and familiar categories of philosophical and literary discourse. These categories, like style, friendship, justice and hospitality, tend to occupy those spectral spaces that mark the structural difference between philosophy (conceptual, abstract, universal) and literature (figurative, concrete, singular). Yet nothing defines such spaces so well as the trace and its paradoxical structure. And nothing describes the structure of the trace so well as that of the signature. This paper identifies the movement of the trace as occupying and to a great extent defining the difference between philosophy and literature. The example, in this case, is the appearance of asphodels in Homer's Odyssey, according to which the fields where ghosts live are thick with the so-called grave-flower. But the asphodel on closer examination breaks down into mere traces of itself in a series of insoluble philological problems. The larger implications have to do with death, the signature of the writer, the relation between philosophy and literature and their respective modes of survival. There is no philosophy (no truth, no good, no chance) without its attachment to the etiolated figure, the trace of itself. The paper proposes readings of Blanchot, Derrida, Hegel and Plato, in addition to a focus on the main philological problem in Homer and its implications for a tradition of literary allusion, as a way of establishing the consistency of the paradoxical structure of the signature|
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
|Through your library||Configure|
Similar books and articles
Elizabeth Wijaya (2012). To Learn to Live with Spectral Justice: Derrida–Levinas. Derrida Today 5 (2):232-247.
John Heil (1978). Traces of Things Past. Philosophy of Science 45 (March):60-72.
Christopher Wise (2009). Derrida, Africa, and the Middle East. Palgrave Macmillan.
Peter John Vickers (2012). Historical Magic in Old Quantum Theory? European Journal for Philosophy of Science 2 (1):1-19.
Javier Saavedra Macías & Rafael Velez Núñez (2011). The Other Self: Psychopathology and Literature. [REVIEW] Journal of Medical Humanities 32 (4):257-267.
Paola Marrati (2005). Genesis and Trace: Derrida Reading Husserl and Heidegger. Stanford University Press.
William Franke (2010). On the Poetic Truth That is Higher Than History. International Philosophical Quarterly 50 (4):415-430.
Raymond Trevor Bradley (2011). Detecting the Identity Signature of Secret Social Groups: Holographic Processes and the Communication of Member Affiliation. World Futures 66 (2):124-162.
Wayne Wright (2011). On the Retinal Origins of the Hering Primaries. Review of Philosophy and Psychology 2 (1):1-17.
Carlos Fraenkel (2006). Maimonides' God and Spinoza's. Journal of the History of Philosophy 44 (2).
Sorry, there are not enough data points to plot this chart.
Added to index2012-11-11
Recent downloads (6 months)0
How can I increase my downloads?