Derrida: Psychoanalysis

Este ensayo presenta una descripción de los escritos inéditos de Jacques Derrida sobre Marx y Louis Althusser en la década de 1970, y un estudio de conceptos como ideología, diferencia sexual, reproducción, violencia, dominación o hegemonía en perspectiva deconstructiva. Se trata de pensar en una otra economía, más allá de la economía del cuerpo propio. El artículo fue publicado en el Volumen 7 de la Revista Demarcaciones, "a 25 años de Espectros de Marx.".

This essay examines Étienne Balibar's readings of Jacques Derrida and deconstruction. The text is framed as a review of two books by Balibar: 'Equaliberty' and 'Violence and Civility'. After describing the context of those readings, I propose a broader reflection on the ambiguous relationship between 'post-Marxism' and 'deconstruction', focusing on concepts such as 'violence', 'cruelty', 'sovereignty' and 'property'. I also raise methodological questions related to the 'use' of deconstructive notions in political theory debates.

This paper examines the poetics of H.D. (Hilda Doolittle) in terms of a set of phenomenological concerns that have been explored philosophically in the work of Jacques Derrida and Martin Heidegger. Foremost among these concerns is the significance of writing, understood as a counter to verbal discourse and as the basis for a new poetics. The paper centrally compares Derrida’s opposition between speech and writing to Heidegger’s criticism of traditional metaphysics while sustaining the importance of phenomenology to both positions. After (...) offering an analysis of the poem, the paper considers the significance of plurality to the sense of human community that the poem would have us assess and affirm. (shrink)

In this 2004 interview — translated into English and published in its entirety for the first time — Jacques Derrida reflects upon his practices of writing and teaching, about the community of his readers, and explores questions related to corporeity and textuality, sexual difference, desire, politics, Marxism, violence, truth, interpretation, and translation. In the course of the interview, Derrida discusses the work of Martin Heidegger, Hans-Georg Gadamer, Maurice Blanchot, Hélène Cixous, Jean Genet, Paul Celan, and many others.

Following one of Jacques Derrida’s early questions — namely, How is writing involved in speech? — this essay reconsiders the role of the tongue and the sense of taste in the oral phenomena of speaking and saying. The contact the tongue makes with the mouth or teeth is just as much a materialization of language as what is commonly called “writing.” The tongue acts as a pen and the mouth, as a blank page (or palimpsest). Mouthed writing is accompanied by (...) sense experiences. There are various selftastes to the tastes of speaking, the tastes of words, or, even, the tastes of thoughts. Freud’s notes on speaking in one’s sleep, telepathy, the mystic writing-pad, and memory are revisited and supplemented with the writings of Hélène Cixous on the taste of words, telephoning, saying-to-oneself, and forgetting. The auto-affection of tasting-oneself-speakwriting is offered as an alternative to the metaphysical presumptions Derrida implicates in Husserl’s understanding of speech based on the auto-affection of hearing-oneself-speak. As such, writing (haunted by the trace of death) and speech (invested with living presence) is now confronted with the selftastes of speakwriting with one’s stylangue in and on the mouth as the scene of writing (ever accompanied by tastes of life-death). (shrink)

Review of Andrea Hurst, Derrida Vis-à-vis Lacan. Interweaving Deconstruction and Psychoanalysis . New York: Fordham University Press, 2008.

This paper discusses Freud's model of the psychical apparatus in the “Project”, and concludes that it is a remarkably sophisticated work which even today is still highly relevant to neuropsychological theorising. Freud rejects the notion that what happens in the brain can be clearly localised in space and time. This anticipates the notion of a distributed system found in recent developments in computing (“neural net works”) and in Derrida's conception of systems characterised by différance. Every part of such a system (...) is constituted by its relation to the rest of the system. Although such systems are spatio-temporal, processes occur ring in them can not be pinpointed in space and time. Against the common charge that Freud has a passive hydraulic-reflex model of the psychical apparatus, the authors argue that Freud presents it as an open, complex, self-organising system. Ricoeur's (1972) claim that the model of the psychical apparatus in the “Project” is essentially solipsistic, is accordingly rejected. In conclusion the authors explain why they prefer the model in the “Project” to the more linear model found in Ch. VII of the Traumdeutung. S. Afr. J. Philos. Vol.20(3) 2001: 1- 21. (shrink)

“The sense of touch has always been relegated to the second rank by the philosophical and cultural tradition, lagging far behind the more elevated senses of vision and hearing. Tides have changed with the path-breaking work particularly by Jean-Luc Nancy, Derrida and some others, but the proper 'haptic turn', in the echo of and in counterpoint to the decried 'linguistic turn', still has to be carried out and seen through. The present volume, bringing together the incisive and insightful research of (...) a group of young Slovene theorists (including some 'honorary Slovenes'), proposes a new and original take on one of the oldest questions: how do words touch things and how does touch inform and affect language? Haptolinguistics may well be the word that we will have to add to our vocabulary.” – Mladen Dolar, Professor of Philosophy, University of Ljubljana, Slovenia -/- “An intriguing and thought-provoking collection of essays. These compelling and original reflections invite us to think about language and the vicissitudes of matter in new and startling ways.” – Rebecca Comay, Professor of Philosophy and Comparative Literature, University of Toronto, Canada. (shrink)

Malone Dies marks the point where Samuel Beckett foremost turns to “metaphysical destruction” of “untrue self,” and Derrida’s critique of the notion of “self-presence” of the subject. In this article, I examine Beckett’s literary absurdities to his readers’ concerns of “abuse” through them. For this investigation Malone Dies posits a stream of conflicting “linguistic nihilism” to the concerns of deconstructing “untrue self,” arguably, which will reflect how abuse of Beckettian readers is stimulated. In this context, abuse is specific forms of (...) emotional tensions aroused by the readers encounter with the Beckettian intersubjectivity. In particular, the existential model of abuse will be analysed as a part of beyond “self-deconstruction” autonomy. (shrink)

One of the most significant contemporary thinkers in continental philosophy, Jacques Derrida’s work continues to attract heated commentary among philosophers, literary critics, social and cultural theorists, architects and artists. This major new work by world renowned Derrida scholar and translator, Geoffrey Bennington, presents incisive new readings of both Derrida and interpretations of his work. Part one sets out Derrida’s work as a whole and examines its relevance to, and ‘interruption’ of, the traditional domains of ethics, politics and literature. The second (...) part of the book presents compelling insights into some important motifs in Derrida’s work, such as death, friendship, psychoanalysis, time and endings. The final section introduces trenchant appraisals of other influential accounts of Derrida’s work. This influential and original contribution to the literature on Derrida is marked by a commitment to clarity and accuracy, but also by a refusal to simplify Derrida’s often difficult thought. (shrink)

Khurana distinguishes different ways in which Derrida’s deconstruction can be understood as an attempt at transforming the transcendental question. Derrida’s essay “Cogito and the History of Madness” might lead us to the assumption that Derrida’s primary interest lies in a move of radicalization: in identifying conditions that are even more fundamental or basic than the conditions of the acts of our theoretical and practical cognition that transcendental philosophy has highlighted. He suggests, however, that instead of a mere radicalization, Derrida’s decisive (...) move in the transformation of the transcendental question resides rather in complicating the way we understand these conditions of possibility: (i) in an attempt to reveal conditions of the possibility of a certain type of act as being simultaneously the conditions of the impossibility of the purity of this act (a project that is sometimes termed “quasi-transcendental”); and (ii) an attempt to complicate the distinction between empirical and transcendental conditions (an investigation that is sometimes called “ultra-transcendental”). (shrink)

In a rereading of Jacques Derrida's writings on Freud, I trace the connections between his treatment of differance and his treatment of technology and unconscious memory. I focus on the challenge which Derrida's writings pose for a certain idea of history, including the history of technological development, and I locate that challenge in Derrida's deconstruction of the opposition of nature and technology, the human and the machine, the virtual and the real, the living and the inert. In proposing that these (...) opposed elements are better thought of as deferrals of each other and that, therefore, neither of the opposed elements can be ontologically privileged, Derrida's writings offer a shift in ontological perspective befitting the age of teletechnology. In all this, Derrida's writings show that Freud's treatment of unconscious memory is still relevant, even while Derrida's writings offer a thought of unconscious memory that goes beyond Freud's, that is to say, goes beyond thought of the unconscious when it is conceived narrowly as a possession of the individual subject. Rather than referring unconscious memory to the individual subject, Derrida returns unconscious memory to thought and its technical substrates. It is in doing so that Derrida's writings propose an ontological shift. (shrink)

This article is a critique of the flawed logic Derrida employed in articulating his program of a Grammatology for “deconstructing” Western philosophy. I argue that Derrida in several instances built his arguments around what Kant called the “paralogism.” I look at an often cited case in order to substantiate my claim: Derrida’s reading of Saussure, where his argument is based on a paralogism. Derrida misinterprets Saussure by seeing his alleged rejection of graphical writing as a rejection of his own idiosyncratic (...) notion of “writing”, which only corresponds to Saussure’s own notion of “linguistic value,” produced in a system of differences without positive terms. (shrink)

Friedrich Nietzsche delineates three stages of sacrificial behavior. The first stage consists of the sacrifice of particular human beings to a god. The second stage involves the sacrifice of one’s own instincts to a god, and the third stage culminates in the sacrifice of God himself. This last stage describes the death of God and signals the “final cruelty” of our present times. Our age is the age of nihilism, the point in history during which humans “sacrifice God for the (...) nothing,” fulfilling a kind of nihilistic sacrifice. -/- In this paper I examine three different cinematic depictions of sacrifice, two of which clearly illustrate Nietzsche’s first two stages and the last of which suggests the possibility of the third, nihilistic stage. The films I have selected all share a common thread insofar as they all take place in Scotland. The first two films, The Wicker Man (Robin Hardy, 1973) and Breaking the Waves (Lars Von Trier, 1996), take place in rural, northern Scotland, capitalizing on what scholars have called the myths of Tartantry and the Kailyard in order to depict sacrifice as something disengaged from the modern world. The third film, NEDs (Peter Mullan, 2010), takes place in modern Glasgow and draws on a myth that scholars call Clydesideism. This myth highlights the postindustrial, gritty, urban face of Scotland. In NEDs, the sacrifice made by the main character is of a sort thinkable only in modern times and in an urban setting, and it comes very close to what may be a kind of nihilistic sacrifice. (shrink)

This paper discusses Jacques Derrida's Death Penalty Seminars (two consecutive seminars he gave at the École des hautes études en sciences sociales in 1999–2000 and 2000–2001), as well as his 2000 Paris address to the States General of Psychoanalysis entitled “Psychoanalysis Searches the States of Its Soul.” The paper is magnetized by two questions: what does it mean to say, as Derrida says in his provocative statement at the end of his 1999 seminar, “even when the death penalty will have (...) been abolished . . . it will survive, there will still be some death penalty [même quand la peine de mort sera abolie . . . elle survivra, il y en aura encore]”? And why is psychoanalysis in a privileged position to address “this irreducible thing in the life of the animate being” that is the possibility of cruelty? (shrink)

Taking Derrida's essay “Psychoanalysis Searches the States of Its Soul: the Impossible Beyond of a Sovereign Cruelty” as my point of departure I would like to discuss three exemplary moments in the performative history of psychoanalysis in America: Freud's 1909 “Introductory Lectures to Psychoanalysis” at Clark University, Lacan's visit to the Yale School in 1975, and Derrida's fictionalization of his travel to America in the “Envois” section of The Post Card. Throughout, I would like to keep at the forefront of (...) our minds the question of cruelty and the unique and unusual place that cruelty plays in both American culture and the history of psychoanalysis in America. (shrink)

An innovative study of deconstruction, psychoanalysis, and genealogy, relating the ethical to the problematic of the text as a post or a sending in the work of Derrida, Lyotard, Lacan, Kristeva, and Foucault, and phrasing the ethical as the questions of how to read and write after.

This paper suggests that The Interpretation of Dreams contains some of Freud's most provocative, far-reaching, and powerful psychoanalytic insights regarding futurity, intersubjective communication, and the relationship between the dream, the dreamer, and the world. By focusing on the specific status and function of the dream (as opposed to all other psychic actions), this paper explores how and why the singular language of dreams—and the very possibility of dream interpretation—provide a specifically psychoanalytic model of translation. The essay examines the specific status (...) of the dream by appealing to a selection of important and influential philosophical readings of Freud's text by Slavoj Žižek, Jacques Lacan, Jacques Derrida, Jean Laplanche, and Jean-François Lyotard. Building upon the differences in their respective approaches to the question of dream, the essay argues that because the language of every dream is radically singular, and because dreams trouble all temporal boundaries so that they cannot be located in a particular space or time, they open up the pathway to the future. Furthermore, by showing that dreams produce effects over time and that they leave material traces, the essay also argues that dreams produce real events in the real world. Close attention to Freud's The Interpretation of Dreams reveals that Freud's “dreambook” combines elements of an ethics, a politics, and a poetics. This paper concludes by suggesting that the dream is the fragile bridge that joins the subject to the social world through a form of language that has no presence, and that belongs to no one. (shrink)

Este texto es el resultado de un ejercicio crítico de lectura, de mi lectura de Derrida como lector de Freud. A partir del análisis que hace Derrida en su ensayo "Freud y la escena de la escritura", discuto la necesidad de radicalizar algunas de las consecuencias que se siguen de la analogía que Freud establece entre el aparato psíquico y cierta máquina de escritura. Uno de los fenómenos que se desprenden de pensar la psique como un texto es que el (...) sujeto habita incesantemente en la tensión de un entre: entre la herencia y lo porvenir. Este entre devela una temporalidad sui géneris donde los tiempos pasado, presente y futuro se mezclan y se funden. This essay is the result of a critical reading exercise, of my reading of Derrida as a reader of Freud. From Derrida's analysis in his text "Freud and the Scene of Writing", I argue the necessity of radicalizing some consequences that emerge from the analogy established by Freud between the psychic apparatus, and a certain writing machine. One of the phenomena that thinking the psyche as a text points to is that the subject relentlessly dwells in the tension of a between: between the inherited and what is to come. This between unveils a sui generis temporality where past, present and future mingle and fuse. (shrink)

Following Derrida’s late analysis of the multifarious concept of resistance, this article aims at detecting the motives that lead him to install from the start a tension between two methods of analysis of consciousness (phenomenological and psychoanalytical), that many would have considered, if not affectively unbearable, at least logically unsustainable. Yet this general logical and affective attitude remains describable, and in order to do so, the author proposesto delve into some underestimated and hence underexploited resources of transcendental phenomenology, particularly those (...) related to the analysis of affectivesyntaxes of consciousness, which are part of the “realm of positionality”. (shrink)

With the help of Lacanian psychoanalytic theory, this article addresses certain perplexities concerning personal identity that emerge from different kinds of interpersonal encounters. Lacan’s notion of the ‘fundamental fantasy’ incorporates the insight that phantasmic projections (of both self and other) form the basis of personal identity and interpersonal relations are a complex interplay between such projections. Nevertheless, in face of disconcerting pretence phenomena, the notion of a real self plays a profoundly important part in interpersonal relations. To call some phantasmic (...) projections ‘pretensions’ or ‘delusions’ is simultaneously to admit that some must, by contrast, embody or express a real self. Lacan’s paradoxical answer to the question of whether the fundamental fantasy embodies the real self is ‘yes and no’. To explain this, I unpack the notion of the fundamental fantasy insofar as it is construed as the basis upon which we construct a complex identity (a semblance) imperfectly shielded from the traumatic Real. I offer an indirect account of the Real, via a critique of Rowlands on absurdity. I then sketch the developmental formation of a complex semblance, guided at its core by the fundamental fantasy, which structures the comportment of the self with a three-fold other. While the fundamental fantasy forms the core of a person’s identity and might be named the basis of the real self, Lacan warns that one must traverse it to acknowledge the Real in oneself. I elaborate on this via Derrida’s conception of the parergon. My aim is to demonstrate the irreducible complexity of identity formation and to show that to be real is to accept the uncertainty associated with acknowledging the Real in me that exceeds both my pretensions and the phantasmic reality that structures my identity. (shrink)

Lacan y Derrida. Una relación signada por la différance.

The "ruin" of the transcendental tradition -- Freud and the transcendental relation -- Derrida: Differance and the "plural logic of the aporia" -- The im-possibility of the psyche -- The death drive and the im-possibility of psychoanalysis -- Institutional psychoanalysis and the paradoxes of archivization -- The Lacanian real -- Sexual difference -- Feminine sexuality -- The transcendental relation in Lancanian psychoanalysis -- The death drive and ethical action -- The "talking cure": language and psychoanalysis.

Prenant comme point de départ la thèse de J. Derrida sur la résistance de la psychanalyse qui permet au philosophe de prendre ses distances aussi bien d’avec Freud que d’avec Lacan, l’auteur interroge la place de la résistance dans la psychanalyse pour montrer que cette résistance forme une alliance avec toutes les autres résistances à la psychanalyse qui viennent de la société, de la politique et des psychothérapies. Dans cette perspective, et s’appuyant sur la double lecture de La lettre volée, (...) l’auteur propose d’examiner la rencontre manquée entre Derrida et Lacan. (shrink)

Looking closely at the work of such major figures as Lacan, Derrida, and Nietzsche, Goux extends the implications of Marxism and Freudianism to an interdisciplinary semiotics of value and proposes a radical concept of exchange.

En Freud y la escena de la escritura Derrida analiza de una forma original cómo los problemas de la escritura y de la memoria fueron tratados por Freud a lo largo de treinta años, respetando el desarrollo cronológico de su obra. El filósofo analiza en su ensayo los textos freudianos: Proyecto de una psicología para neurólogos, La interpretación de los sueños y Nota sobre el Bloc mágico, con el fin de comprobar sus planteamientos. El pensamiento derrideano y el psicoanálisis poseen (...) muchos puntos en común, sin embargo existen también algunas diferencias abordadas a lo largo de la presentación. (shrink)

In this article the author explores Jacques Derrida’s reading in The Purveyor of Truth of Edgar Allan Poe’s The Purloined Letter. In his essay, Derrida proposes a reading which differs markedly from the interpretation proposed by Lacan in his Seminar on ‘The Purloined Letter’. To appreciate Derrida’s reading, which is not hermeneutic-semantic in nature like that of Lacan, it is necessary to look at the relation of Derrida’s essay to his other texts on psychoanalysis, more specifically insofar as the Freudian (...) death drive is concerned. The present article explores this ‘notion’ as elaborated on by Freud in Beyond the Pleasure Principle as well as Derrida’s reading of this text. It also investigates the importance of the ‘notion’ of the death drive as well as the significance of Derrida’s reading of The Purloined Letter for constitutional interpretation. (shrink)

The text considers the possibility of studying the Freudian psychoanalysis as a certain form of transcendentalism. In particular, it analyses the relation of Freud’sproposition concerning the strangeness within the subject—a strangeness called unconsciousness—to Kant’s claim about the necessity of the synthetic unity ofapperception. The study commences with Ricoeur’s reading of Freud’s teachings in order to demonstrate how, by introducing the language of transcendental philosophy into the reading of Freud’s works, Ricoeur omits the issue of the subjective conditions for the constitution (...) of any possible meaning. Next, searching for the possibility to formulate these conditions on the grounds of Freudian psychoanalysis, the text investigates relevant Heidegger’s reading of Kant. It finds in it the model justification for such understanding of the unity of “I think” which makes it, already at its core, conditioned by diversity identified with temporality. By attempting to grasp the contradiction between such a temporal condition for subjectivity and Freud’s postulate on the timeless nature of unconsciousness, the text applies Derrida’s criticism of the metaphysical conception of time, which is directed exactly at Heidegger’s metaphysics of Dasein. In consequence, it turns out that a profound justification seems to exist for the seemingly paradoxical Freudian statement about unconsciousness as linked with, on the one hand, the most primal intuitions still grounded in animism, and on the other, with a continuation of Kant’s teachings. (shrink)

This book is the companion to Difference and Disavowal: The Trauma of Eros (Stanford University Press, 2000), which dealt with the psychoanalytic clinical problem of resistance to interpretation. The key to this resistance is the unconscious registration and repudiation (disavowal) of the reality of difference. The surprising generality of this resistance intersects with Nietzsche's, Heidegger's, and Derrida's understanding of how and why difference is in general the “unthought of metaphysics.” All three see metaphysics engaged with a “registration and repudiation of (...) difference,” and all three rethink interpretation in relation to this question. The synthesis of these theories of interpretation and difference provides the philosophical foundations for a new thinking of how interpretation functions, and is a critical intersection of deconstruction and psychoanalysis. (shrink)

The idea of the numinous is often raised in psychoanalytic and psychodynamic contexts, but it is rarely itself subjected to close scrutiny. This volume examines how the numinous has gained currency in the post-modern world, demonstrating how the numinous is no longer confined to religious discourses but is included in humanist, secular and scientific views of the world. Questions of soul and spirit are increasingly being raised in connection with the scientific exploration of the psyche, and especially in the context (...) of psychotherapy. The contributors to this volume are interested in exploring the numinous in the human psyche, in clinical work, world events, anthropology, sociology, philosophy and the humanities. They originate from multi-disciplinary and multi-cultural backgrounds, bringing a variety of approaches to subjects including: · Witchcraft: the numinous power of humans · Jung and Derrida: the numinous, deconstruction and myth · Accessing the numinous: Apolline and Dionysian pathways · The role of the numinous in the reception of Jung The Idea of the Numinous will fascinate all analytical psychologists, psychoanalysts, and psychotherapists interested in investigating the overlap between therapeutic and religious interests. (shrink)

Interstices of the Sublime represents a powerful theological engagement with psychoanalytic theory in Freud, Lacan, Kristeva and Zi zek, as well as major expressions of contemporary Continental philosophy, including Deleuze, Derrida, Marion, and Badiou. Through creative and constructive psycho-theological readings of topics such as sublimation, schizophrenia, God, and creation ex nihilo, this book contributes to a new form of radical theological thinking that is deeply involved in the world. Here the idea of the Kantian sublime is read into Freud and (...) Lacan, and compared with sublimation. The sublime refers to a conflict of the Kantian faculties of reason and imagination, and involves the attempt to represent what is intrinsically unrepresentable. Sublimation, by contrast, involves the expression and partial satisfaction of primal desires in culturally acceptable terms. The sublime is negatively expressed in sublimation, because it is both the "source" of sublimation as well as that which resists being sublimated. That is, the Freudian sublime is related to the process of sublimation, but it also distorts or disrupts sublimation, and invokes what Lacan calls the Real. The effects of the sublime are not just psychoanalytic but, importantly, theological, because the sublime is the main form that "God" takes in the modern world. A radical postmodern theology attends to the workings of the sublime in our thinking and living, and provides resources to understand the complexity of reality. This book is one of the first sustained theological readings of Lacan in English. (shrink)

In Archive Fever , Jacques Derrida deftly guides us through an extended meditation on remembrance, religion, time, and technology--fruitfully occasioned by a deconstructive analysis of the notion of archiving. Intrigued by the evocative relationship between technologies of inscription and psychic processes, Derrida offers for the first time a major statement on the pervasive impact of electronic media, particularly e-mail, which threaten to transform the entire public and private space of humanity. Plying this rich material with characteristic virtuosity, Derrida constructs a (...) synergistic reading of archives and archiving, both provocative and compelling. "Judaic mythos, Freudian psychoanalysis, and e-mail all get fused into another staggeringly dense, brilliant slab of scholarship and suggestion."-- The Guardian "[Derrida] convincingly argues that, although the archive is a public entity, it nevertheless is the repository of the private and personal, including even intimate details."-- Choice "Beautifully written and clear."--Jeremy Barris, Philosophy in Review "Translator Prenowitz has managed valiantly to bring into English a difficult but inspiring text that relies on Greek, German, and their translations into French."-- Library Journal. (shrink)

“For what tomorrow will be, no one knows,” writes Victor Hugo. This dialogue, proposed to Jacques Derrida by the historian Elisabeth Roudinesco, brings together two longtime friends who share a common history and an intellectual heritage. While their perspectives are often different, they have many common reference points: psychoanalysis, above all, but also the authors and works that have come to be known outside France as “post-structuralist.” Beginning with a revealing glance back at the French intellectual scene over the past (...) forty years, Derrida and Roudinesco go on to address a number of major social and political issues. Their extraordinarily wide-ranging discussion covers topics such as immigration, hospitality, gender equality, and “political correctness”; the disordering of the traditional family, same-sex unions, and reproductive technologies; the freedom of the “subject” over and against “scientism”; violence against animals; the haunting specter of communism and revolution; the present and future of anti-Semitism (as well as that which marked Derrida’s own history) and the hazardous politics of criticizing the state of Israel; the principled abolition of the death penalty; and, to conclude, a chapter “in praise of psychoanalysis.” These exchanges not only help to situate Derrida's thought within the milieu out of which it grew, they also show more clearly than ever how this thought, impelled by a deep concern for justice, can be brought to bear on the social and political issues of our day. What emerges here above all, far from an abstract, apolitical discourse, is a call to take responsibility—for the inheritance of a past, for the singularities of the present, and for the unforeseeable tasks of the future. (shrink)

This brings together five pieces written by Jacques Derrida as extended lectures. The most important theme is Derrida's redefinition of speech acts and the 'event' as a particular kind of performative. The effects of globalization and mechanization, along with arising issues, provide a second constellation of themes. The first four essays involve a specific act of speech: the lie, the excuse, perjury and profession. The last two essays continue Derrida's powerful series of meditations on professional and institutional questions. The final (...) essay, 'Psychoanalysis Searches the States of Its Soul', confronts the task facing psychoanalysis today: coming to terms in new ways with worldwide cruelty and accommodating itself to the modern juridical concepts of crime against humanity. The phrase 'without alibi' (alibi, of course, being another speech act) is used throughout the essay as a leitmotif indicating that the responsibility psychoanalysis has to respond to globalization cannot be evaded. (shrink)