Angelaki

ISSN: 0969-725X

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  1. The Exception Derrida – The “ Secret Elect” of the Animals.Fernanda Bernardo - 2024 - Angelaki 29 (1):32-46.
    This paper intends above all to highlight three fundamental interconnected questions: (1) without reifying it in a theoretical-systematic philosophy, to highlight Derrida’s Deconstruction as a “philosophical idiom” – that of différance or of the ab-solute otherness – endowed, therefore, with specific “theoretical” assumptions (khôra, messianic and trace); (2) to highlight and to clarify the meaning of the “Derridian exception” concerning the issue of the animal and animality within the context of the sacrificial philosophical-cultural Westernness; (3) to highlight the relevance of (...)
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  2.  3
    Derrida’s Counter-Institution and Its Ethics of Promise and Responsibility.Petar Bojanić & Andrea Perunović - 2024 - Angelaki 29 (1):169-180.
    In this article, we consider Derrida’s grasp on counter-institution and outline a peculiar modality of ethics that it engenders. After evoking his counter-institutional public engagements in the introduction, we begin an analysis of the word counter-institution. In the first place, the polysemy of its prefix “counter” is exposed, followed by the claim that in Derrida’s philosophy this term denotes proximity and contact, rather than opposition – thus determining the architecture of the counter-institution. Furthermore, we discuss Derrida’s critique of traditional, sovereign (...)
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  3.  5
    An Ethics Worthy of the Name.Marie Chabbert - 2024 - Angelaki 29 (1):237-251.
    Abstract:This paper sheds light on the relation of mutual exclusion and implication that binds Derridean ethics with the figure of God. In rupture with existing scholarship that categorizes Derridean ethics as either radically atheistic or dialectically pertaining to the Judeo-Christian moral order, I put forward the argument that Derrida’s ethical thinking is best considered outside of the dialectics of a/theism. I demonstrate that, far from plainly disproving or falling within the bounds of existing religious discourses, Derrida inaugurates a new way (...)
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  4.  2
    Derrida and Parle-Ment (Parliament).Tyler Correia - 2024 - Angelaki 29 (1):97-109.
    Recent scholarship on Jacques Derrida’s work has turned toward his political and institutional engagements. I further this body of research by outlining a twofold problematic regarding the issue of “parliament.” Its first dimension concerns what I call a poli-technic of lying, which denotes that politically impactful techniques of lying demand we follow the lacunae of the polis, the phenomenality of an international public sphere and technologies of public circulation, and the relationship between the construction of categories of “peoples,” “nations,” “borders,” (...)
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  5.  5
    Deconstruction as Ethics without Result.Johan de Jong - 2024 - Angelaki 29 (1):275-289.
    This paper investigates the ethics of deconstruction by considering it as a form of “resultless” thinking in the sense Hannah Arendt gave to that term: as the destabilization rather than the production of rules, norms, and criteria. In section II, I distinguish deconstruction’s specific resultlessness from Arendtian “self-destruction,” skeptical suspension, and Socratic irony, for whom resultlessness issues from the symmetrical cancelling out of equal counter-arguments. To the foremost objection to the resultlessness of thinking (the Arendtian “danger” that thinking is unable (...)
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  6.  8
    Deconstruction’s Animal Promise.Giustino De Michele - 2024 - Angelaki 29 (1):47-58.
    Based on a reading of the opening of The Animal That Therefore I Am, this essay exposes the genealogy and structure of the articulation of two motifs of Jacques Derrida’s thought: the promise and animality. Following a confrontation between Heidegger’s and Nietzsche’s conceptions of the human, we will show that, for deconstruction, the possibility to promise, or the possibility of having an “avenir,” is characteristic of an “animal” structure of experience. The anthropological specificity is not pertinent in this context: if (...)
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  7.  5
    Auto-affection and Ethics.Zeynep Direk - 2024 - Angelaki 29 (1):203-213.
    This essay starts with the possibility of situating Derrida’s aporetic ethics in the domain of normative ethics and argues that Derrida’s reflection on ethics is enrooted in the specific way he conceives the phenomenological notion of auto-affection. In the second section, I analyze, in the early work, auto-affection with signs and show its centrality in Derrida’s first encounter with Levinas’s philosophy. Derrida refuses to substitute the hetero-affective relation to the Other for auto-affection as the source of universal law and normativity. (...)
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  8.  7
    What is Proper to a Culture.Cillian Ó Fathaigh - 2024 - Angelaki 29 (1):131-143.
    This article considers sociocultural identity and identification in the work of Jacques Derrida. Though Derrida’s philosophy is often presented as a source of inspiration for identity politics, Derrida’s precise position on identity is far from evident. This discussion will unpack his account of identity through a dialogue with the work of Amartya Sen, a Nobel laureate in economics and moral philosopher, known for his capabilities approach. In spite of their philosophical differences, I propose that Sen and Derrida share strikingly similar (...)
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  9.  5
    Hyper-Sovereignty and Community.Jeffrey D. Gower - 2024 - Angelaki 29 (1):71-84.
    The article retraces three important steps along the path of Derrida’s Heidegger interpretation in The Beast and the Sovereign, Volume II. Readings of The Fundamental Concepts of Metaphysics, Introduction to Metaphysics, and “The Onto-Theo-Logical Constitution of Metaphysics” complement and further develop Derrida’s deconstruction of Heidegger, which revolves around the term “Walten” and its role in the world-formation that makes community possible. The analysis of what Derrida calls the hyper-sovereignty of Walten reveals an ethico-political ambiguity in Heidegger’s texts. On the one (...)
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  10.  7
    Fidelity to Life ∼ Hospitable Biopolitics.Chris Hall - 2024 - Angelaki 29 (1):9-19.
    While fidelity is a crucial aspect of Jacques Derrida’s thinking as it pertains to issues of faith, ethics, and responsibility, this key position in deconstructionist discourse has hardly yet been brought to light. Less still have the biopolitical resonances of Derrida’s work, with its careful attention to the terms and stakes of life particularly in his later writing, been considered as a deconstructionist practice of fidelity and infidelity in its own right. In pursuing these threads, this essay argues that thinking (...)
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  11.  8
    Derrida’s “Very Idea of Democracy”.Annabel Herzog - 2024 - Angelaki 29 (1):59-70.
    This paper focuses on the relationships that Derrida establishes between three analytic discussions and three autoimmunities. The analytic discussions are (1) the antinomy of hospitality, related to what happens when the subject faces demands from strangers; (2) the antinomy of the death penalty, related to the meeting between the right to life and the right to end the life of another; (3) the antinomy of animality related to laws and what lies beyond them. The autoimmunities are (1) the autoimmunity of (...)
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  12.  3
    The Notion of Responsibility and the Poetic Revolution in Derrida’s Thought.Alejandro Orozco Hidalgo - 2024 - Angelaki 29 (1):144-155.
    This paper delves into the deconstruction of the notion of responsibility, drawing a correlation with the process of decomposition of the concept of sovereignty as discussed by Derrida in his last research works. We explore Derrida’s consideration of absolute responsibility as no longer passing through the figure of the sovereign. Derrida’s thought takes its distance from the philosophical and hegemonic determination of the notion of responsibility, for the conceptual system of its axiomatic defines responsibility based on the sovereign individual’s freedom (...)
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  13.  3
    Derrida and the Time of Decision.Joe Larios - 2024 - Angelaki 29 (1):192-202.
    Derrida’s description of the aporia of decision-making is herein used to demonstrate how ethico-political concerns can already be found within the articulation of time and space as they are experienced by mortal beings, broadly understood.
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  14.  13
    Philosophical Responsibility.Rebeca Pérez León - 2024 - Angelaki 29 (1):156-168.
    This essay advances the thesis that Derrida’s ethics consists in the practice of philosophical responsibility. I contend that philosophical responsibility is the historical and ethical task of establishing a critical relation to one’s tradition which deliberately avoids passively and naively taking it for granted by questioning its origin and revealing its historicity. Further, I show that Derrida learns the task of philosophical responsibility from Husserl’s own version of philosophical responsibility, which he later transforms with the help of Husserl’s own methodological (...)
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  15.  5
    Immanent Ethics and Deconstruction.Mehdi Parsa - 2024 - Angelaki 29 (1):263-274.
    This paper endeavors to argue that Derrida’s deconstructionist ethics can be construed as an embodiment of immanent ethics. To achieve this goal, it commences with Friedrich Nietzsche’s articulation of immanent ethics, drawing a contrast with formalist and conformist accounts of morality, exemplified in Kant. Following that, the paper explores the ethical thoughts of Michel Foucault and Gilles Deleuze to establish a connection between immanent ethics and the problem of life. In this context, we observe how immanent ethics redirects ethical concerns (...)
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  16.  5
    Inheritance Indifferent to Legitimacy.Michael Peterson - 2024 - Angelaki 29 (1):110-120.
    This essay seeks to establish the sense in which Derrida’s stated indifference to questions of legitimate descent can function as an ethical or political principle, as he argues in “Marx and Sons.” We track Derrida’s response to accusations of a lack of fealty in texts such as “Marx and Sons,” “Biodegradables: Seven Diary Fragments,” and “Limited Inc a b c … ” alongside his problematization of a certain sense of inheritance or heritage. We argue that Derrida reveals the necessity of (...)
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  17.  8
    Language by Birth and Nationality by Death.Michael Portal - 2024 - Angelaki 29 (1):85-96.
    Most countries provide some form of nationality or citizenship either by birthright or inheritance. This paper accepts Jacques Derrida’s invitation to imagine nationality or citizenship otherwise, this time by death and burial: you are from where you die or are buried. I read Derrida’s invitation alongside his four studies of Martin Heidegger’s use of “Geschlecht” to argue that we ought to reconsider the relationship between the nation and (its) philosophy. I show that Derrida’s proposed “law of the eclipse” provides us (...)
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  18.  5
    How to Make Impossible Decisions.Catherine M. Robb - 2024 - Angelaki 29 (1):181-191.
    In this paper, I propose that Derrida’s writing on the impossibility of justice has the potential for fruitful dialogue with Ruth Chang’s contemporary account of practical rationality. For Derrida, making a just decision must always come with a moment of undecidability, a “leap” into the unknown with an experience of doubt and anxiety that continues to “haunt” the decision-maker. By contrast, in her work on rationality, Chang proposes that hard decisions are difficult to make because the alternatives are “on a (...)
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  19.  14
    Logics of Alterity in Derrida’s and Deleuze’s Philosophies of Justice.Corry Shores - 2024 - Angelaki 29 (1):225-236.
    Jacques Derrida’s and Gilles Deleuze’s philosophies of justice share many similar features. For both, justice involves an overturning of law by extralegal means, made possible by an “undecidability” in the judgment-making process. To distinguish their conceptions of justice, we examine their implicit modes of non-classical reasoning with regard to “otherness,” building from Routley and Routley and Daniel Smith, to conclude that Derrida’s thinking on justice is at least paracomplete (or analetheic) while Deleuze’s is just paraconsistent (or dialetheic).
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  20.  1
    Derrida.Barry Stocker - 2024 - Angelaki 29 (1):1-2.
    This special issue of Angelaki on “Derrida: Ethics in Deconstruction” appears twenty years after the sad occasion of the death of Jacques Derrida in Paris on 12 October 2004, after an extraordinary...
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  21.  2
    Derrida.Barry Stocker - 2024 - Angelaki 29 (1):3-8.
    This thematic issue of Angelaki covers the ethics in deconstruction in Jacques Derrida in the broadest way, so as to be an engagement with Derrida’s philosophy as a whole rather than the isolation...
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  22.  3
    Derrida Escaping the Deserts of Moral Law.Barry Stocker - 2024 - Angelaki 29 (1):290-296.
    This paper gives an account of the most significant elements of Derrida’s ethical thought, drawing on the desert of the Hebrew Bible, which Derrida associates with a moral law that is ethically troubling. Partly with reference to Kierkegaard’s account of the story of Abraham and Isaac, Derrida examines how ethical law can become subordinate to the sovereignty of the power apparently at the source of ethics which may then destroy moral law. The political equivalent of this is the decision proposed (...)
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  23.  2
    Today’s Enlightenment.Valentina Surace - 2024 - Angelaki 29 (1):121-130.
    This paper aims to present Derrida’s reflections on Europe, which criticizes Europe’s actuality while recognizing its promise to-come. Europe in modernity has been conceptualized as sovereign heading, the only one capable of governing the world. Derrida hopes for a Europe other than a super-state, closed within its borders, and an economic alliance. He works on today’s Enlightenment, that is, on a new shape of Europe as a shoreline fit to welcome the other, following in the footsteps of Kant, who redefined (...)
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  24.  2
    Life Death.Caterina Resta Simon Tanner - 2024 - Angelaki 29 (1):20-31.
    Deconstruction occupies an “eccentric” place in the varied field of biopolitics, as it radicalizes the indissoluble knot that binds life to power. On the basis of Foucauldian analysis, Derrida reflects on the “deviation” of biopolitics, which turns into bio-thanato-politics, that is to say, politics over life (bios) and death (thanatos). Life and death are not opposite, rather, they are inseparable, as one has inscribed the other within itself. Derrida’s bio-thanato-politics, as a deconstruction of the concept of life and its relationship (...)
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  25.  2
    Fugitive Philosophy.Dylan Vaughan - 2024 - Angelaki 29 (1):214-224.
    Abstract:The central inquiry of this article concerns the ethical orientation within post-structuralism, specifically questioning its potential affinity with deontology. While the “philosophers of difference” offer divergent perspectives on the doctrine of judgment, Jacques Derrida folds it within Deconstruction as a nomo-aporetic transcendental horizon. To understand this operation and its potential ethical significance, I suggest Jean-François Lyotard offers the best counter-model with which to compare against Derrida’s. Amongst their direct and indirect exchanges with each other is a dialogue concerning the law (...)
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  26.  6
    Quoting the Other.Francesco Vitale - 2024 - Angelaki 29 (1):252-262.
    In “Toward an Ethic of Discussion,” Jacques Derrida returns to the controversy with Jonathan Searle to clarify his position but above all because he “would have wished to make legible the (philosophical, ethical, political) axiomatics hidden beneath the code of academic discussion.” I intend, in turn, to return to this text in order to find in it not only the conditions of an ethics of academic discussion but also of interpretation in a deconstructive perspective. In “Toward an Ethic of Discussion,” (...)
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