Cette méditation sur la mort de Derrida est un décryptage tout à fait limpide de son œuvre qui force sa crypte secrète afin d’y déceler des indéconstructibles de la déconstruction à même de soustraire la pensée de Derrida à l’amour de la mort et au meurtre de l’ego. Fidèle parmi les fidèles de Jacques Derrida, Jacob Rogozinski entend lui rendre justice, et même rendre grâce au don de sa pensée, en courant le risque d’être le plus infidèle des infidèles disciples. (...) Rester fidèle par gratitude e... (shrink)

Il y a dix ans mourait Jacques Derrida, reconnu dans le monde entier comme l'un des philosophes les plus importants du XXe siècle, et dont l'oeuvre suscite de nombreux commentaires en France et à l'étranger. Le présent essai se confronte à sa pensée dans un exercice "d'infidèle fidélité" : il s'efforce de rester fidèle à la "déconstruction" derridienne en essayant de la déconstruire à son tour. Ni réfutation polémique ni commentaire mimétique, il se propose de tracer dans cette oeuvre une (...) ligne de partage entre ce qui se laisse déconstruire et ce qui reste. De découvrir la part indéconsuuctible de la déconstruction, ses points de résistance, ses impensés : les "cryptes" de Derrida. (shrink)

Η υδροδότηση της κρύπτης-δεξαμενής του Σαραπιείου Α παρέμενε άγνωστη σε μεγάλο βαθμό. Δοκιμαστικές τομές που πραγματοποιήθηκαν σε ανοικτό οχετό κατά μήκος του νότιου τμήματος του ιερού αποκάλυψαν αρχαίο αγωγό που παροχέτευε τα νερά της κατώτερης δεξαμενής του Ινωπού, γειτονικού κτίσματος του Σαραπιείου Α. Ο αγωγός αυτός είχε συνδεθεί με άλλον οχετό που εξερχόταν από την κρύπτη : η υδροδότηση της κρύπτης-δεξαμενής γινόταν επομένως απευθείας από τα νερά του Ινωπού. Γνωρίζουμε εξ άλλου ότι η έναρξη λειτουργίας του Σαραπιείου Α στοίχισε μια (...) δίκη στον ιερέα Απολλώνιο.' Ισως αυτή ακριβώς η σύνδεση, ενός ιδωτικού αγωγού με ένα δημόσιο του Ινωπού, στάθηκε αιτία για να κατηγορηθεί ο ιερέας. (shrink)

This paper examines the relationships between monumental commemoration and memory, placing Rachel Whiteread's Memorial to the Austrian Jewish Victims of the Shoah (2000) as the physical manifestation of Derrida's archive as a place where memory, power, writing and representation intersect. I consider the context and characteristics of Whiteread's memorial alongside the concept of the crypt, formulated by Derrida in his ‘Fors’ to Nicolas Abraham and Maria Torok's The Wolf Man's Magic Word (1976). I propose that the archive, formed as it (...) as around the crypt, is a place where death and desire co-habit, and that the Holocaust, the subject of Whiteread's sculpture, is itself an archive that has been constructed around what Maria Torok terms the ‘exquisite corpse’. This exquisite corpse of the Holocaust encrypts, even in its own commemoration, the erotics and desires of the ‘Nazi father’ or ‘Hitler in uns’, what Derrida terms ‘the tombstone of the illicit’. This paper poses the question that we are, even as we remember the Jewish dead, simultaneously re-encrypting the forgetful, murderous Nazi father, and advocates that we maintain a watchfulness on the threshold of the archive, the monument, the text, in order to resist total resolution, complete meaning, the forgetful re-inscription of acts of atrocity. (shrink)

An existential psychodynamic theory is presented based on Ernest Becker's claim that self‐esteem and cultural worldviews function to ameliorate the anxiety associated with the uniquely human awareness of vulnerability and mortality. Psychological equanimity is hypothesized to require (1) a shared set of beliefs about reality that imbues the universe with stability, meaning, and permanence; (2) standards by which individuals can judge themselves to be of value; and (3) promises of safety and the transcendence of death to those who meet the (...) standards of value. An empirical research program in support of this theory is then described, and the personal and interpersonal implications of these ideas are briefly considered. (shrink)

On the origin of the cinematic odyssey Kubrick remarks: 'I do not remember when I got the idea to do the film. I became interested in extraterrestrial intelligence in the universe, and was convinced that the universe was *full* of intelligent life, and so it seemed time to make a film'. But as to the confusion surrounding the film upon its release, and in particular many thinking Floyd had gone to the 'planet' Clavius he said: 'Why they think there's a (...) planet Clavius I'll never know. But they hear him [Floyd] asked, 'Where are you going?', and he says, 'I'm going to Clavius'. With many people -- *boom* -- that one word registers in their heads and they don't look at fifteen shots of the moon; they don't see he's going to the Moon'. At the same time he rhetorically asked: 'How could we possibly appreciate the Mona Lisa if Leonardo had written at the bottom of the canvas: 'The lady is smiling because she is hiding a secret from her lover'. This would shackle the viewer to reality, and I don't want this to happen to _2001_'. (shrink)

In the _Nichomachean Ethics_, Aristotle defines three kinds of friendship: utility, pleasure, and virtue. The characters in the films of Sean Baker fit into none of these categories. Friendship is central to all of Baker’s films, but it takes the non-Aristotelian form of “friends, no matter what,” which I interpret as a description of the aporia of friendship, of an impossible friend, or a friend in the realm of fantasy. In other words, friends are only friends when they resist everything (...) friends are supposed to do. Betrayal, lies, and complications sit at the heart of this new definition. One mechanism for this kind of friendship is _mourning_. Friends are only friends when friendship is mourned, or when it is part of a crypt, or a vault for losses that are too traumatic to confront fully, as set out in the work of Sigmund Freud, Jacques Derrida, Nicolas Abraham and Mária Török, and developed by Laurence Rickels. This reading of mourning puts a particular spin on fantasy, for if fantasy is generally assumed to be about wish-fulfillment, then when fantasy reaches into the crypt for inspiration, it is retooled into a vehicle for confronting what is too hard to face. This is the function of friendship in Baker’s films: his friends are Judas figures going against their friends in order to keep their friendship alive. In _Tangerine_ (2015), two transgender sex workers in West Hollywood develop their friendship around a fight over a man. In _Starlet_ (2012), a young woman hides a secret from her elderly female friend, and this friendship is only saved when another actress betrays this secret. In these films, friendship is paradoxically formed by attempting to ruin friendship. Thought on fantasy and mourning will help in defining this type of non-Aristotelian friendship, as well as Freud’s work on the “ambivalence of feeling” from his writing on the First World War. (shrink)

Habituellement le processus de deuil suite à la mort d’une personne significative évolue favorablement vers une fin, marquée par la réorganisation de la vie et la capacité de réinvestissement chez l’endeuillé. Mais le deuil peut se compliquer. L’absence de deuil ou le deuil-non-fait en est une complication grave à l’origine de désordres somatiques et psychologiques et d’une entrave au bon développement psychique chez l’endeuillé et même sa descendance. L’auteur présente deux observations cliniques de deuils-non-faits qui illustrent d’une part, le concept (...) de crypte avec l’identification d’un enfant épileptique à un « double » mort tenu au secret, et d’autre part, celui d’absence symbolique de sépulture où le mort reste « accroché » au vivant. Ces observations montrent aussi qu’un deuil peut n’être pas définitivement gelé et s’enclencher bien des années plus tard, avec même, une surprenante facilité, pourvu que le deuil soit entendu. (shrink)

What exactly are comics? Can they be art, literature, or even pornography? How should we understand the characters, stories, and genres that shape them? Thinking about comics raises a bewildering range of questions about representation, narrative, and value. Philosophy of Comics is an introduction to these philosophical questions. In exploring the history and variety of the comics medium, Sam Cowling and Wesley D. Cray chart a path through the emerging field of the philosophy of comics. Drawing from a diverse range (...) of forms and genres and informed by case studies of classic comics such as Watchmen, Tales from the Crypt, and Fun Home, Cowling and Cray explore ethical, aesthetic, and ontological puzzles, including: -/- - What does it take to create-or destroy-a fictional character like Superman? - Can all comics be adapted into films, or are some comics impossible to adapt? - Is there really a genre of “superhero comics”? - When are comics obscene, pornographic, and why does it matter? -/- At a time of rapidly growing interest in graphic storytelling, this is an ideal introduction to the philosophy of comics and some of its most central and puzzling questions. (shrink)

In the last thirty years the living-dead, the revenant, the phantom, and the crypt have appeared with increasing frequency in Jacques Derrida's writings and, for the most part, have gone unaddressed. In Cryptomimesis Jodey Castricano examines the intersection between Derrida's writing and the Gothic to theorize what she calls Derrida's "poetics of the crypt.".

Interactions between the host and its associated microbiota differ spatially and the local cross talk determines organ function and physiology. Animals and their organs are not uniform but contain several functional and cellular compartments and gradients. In the intestinal tract, different parts of the gut carry out different functions, tissue structure varies accordingly, epithelial cells are differentially distributed and gradients exist for several physicochemical parameters such as nutrients, pH, or oxygen. Consequently, the microbiota composition also differs along the length of (...) the gut, but also between lumen and mucosa of the same intestinal segment, and even along the crypt‐villus axis in the epithelium. Thus, host‐microbiota interactions are highly site‐specific and the local cross talk determines intestinal function and physiology. Here we review recent advances in our understanding of site‐specific host‐microbiota interactions and discuss their functional relevance for host physiology. (shrink)

H. C. for Life, That Is to Say... is Derrida's literary critical recollection of his lifelong friendship with Hélène Cixous. The main figure that informs Derrida's reading here is that of "taking sides." While Hélène Cixous in her life and work takes the side of life, "for life," Derrida admits always feeling drawn to the side of death. Rather than being an obvious choice, taking the side of life is an act of faith, by wagering one's life on life. H. (...) C. for Life sets up and explores this interminable "argument" between Derrida and Cixous as to what death has in store deep within life itself, before the end. In addition to being a memoir, it is also a theoretical confrontation—for example about the meaning of "might" and "omnipotence," and a philosophical and philological analysis of the crypts within the vast oeuvre of Hélène Cixous. Finally, the book is Derrida's tribute to the thought of the woman whom he regards as one of the great French poets, writers, and thinkers of our time. (shrink)

17 November 1979 You were reading a somewhat retro loveletter, the last in history. But you have not yet received it. Yes, its lack or excess of address prepares it to fall into all hands: a post card, an open letter in which the secret appears, but indecipherably. What does a post card want to say to you? On what conditions is it possible? Its destination traverses you, you no longer know who you are. At the very instant when from (...) its address it interpellates, you, uniquely you, instead of reaching you it divides you or sets you aside, occasionally overlooks you. And you love and you do not love, it makes of you what you wish, it takes you, it leaves you, it gives you. On the other side of the card, look, a proposition is made to you, S and p, Socrates and plato. For once the former seems to write, and with his other hand he is even scratching. But what is Plato doing with his outstretched finger in his back? While you occupy yourself with turning it around in every direction, it is the picture that turns you around like a letter, in advance it deciphers you, it preoccupies space, it procures your words and gestures, all the bodies that you believe you invent in order to determine its outline. You find yourself, you, yourself, on its path. The thick support of the card, a book heavy and light, is also the specter of this scene, the analysis between Socrates and Plato, on the program of several others. Like the soothsayer, a "fortune-telling book" watches over and speculates on that-which-must-happen, on what it indeed might mean _to happen, to arrive, to have to happen_ or _arrive, to let _or _to make happen _or _arrive, to destine, to address, to send, to legate, to inherit_, etc., if it all still signifies, between here and there, the near and the far, _da und fort_, the one or the other. You situate the subject of the book: between the posts and the analytic movement, the pleasure principle and the history of telecommunications, the post card and the purloined letter, in a word the transference from Socrates to Freud, and beyond. This satire of epistolary literature had to be farci, stuffed with addresses, postal codes, crypted missives, anonymous letters, all of it confided to so many modes, genres, and tones. In it I also abuse dates, signatures, titles or references, language itself. J. D. "With _The Post Card_, as with _Glas_, Derrida appears more as writer than as philosopher. Or we could say that here, in what is in part a mock epistolary novel, he stages his writing more overtly than in the scholarly works.... _The Post Card_ also contains a series of self-reflective essays, largely focused on Freud, in which Derrida is beautifully lucid and direct."—Alexander Gelley, _Library Journal_. (shrink)

Le point sur l'Inopos. Rassemblement des connaissances sur le principal cours d'eau délien : géographie, aménagement, place dans la littérature, iconographie et possibles homonymes, culte. Digression sur la topographie du Quartier de l'Inopos. 57. Le bain délien d'Arlémis. De la confrontation de Valérius Flaccus, V 103-104 et A'Anlh. palai. VI 273, il ressort que l'Inopos passait pour servir au bain d'Artémis. 58. La crypte du Sarapieion A. Présentation détaillée du dispositif cultuel, qui permettait de puiser l'eau de l'Inopos, censé être (...) une dérivation du Nil, dans la crypte du temple du Sarapieion A. L'eau arrivait par infiltration naturelle et non par un branchement artificiel. 59. Sur le plan du Sarapieion A. L'espace C n'appartient pas au Sarapieion A et s'ouvrait librement sur l'Inopos. 60. Le casse-tête du Colosse des Naxiens et le fragment 18 de Sémos de Délos. Examen raisonné des solutions qui ont été apportées au problème topographique issu de la confrontation de Plutarque, Nicias III 7, et des ruines. Établissement critique du texte du fragment 18 de Sémos de Délos, d'où il ressort qu'il ne concerne en rien la topographie du Colosse des Naxiens ni du Palmier de Nicias. 61. Sur l'extension du Téménos de Léto. Considérations sur l'extension du Létoon archaïque ; il est possible qu'en ait fait partie le pseudo «Temple d'Anios» (GD 68), dont une particularité architecturale trouve son symétrique au Temple de Léto. 62. Sur l'identification du Gymnase. L'identification, maintenant assurée par J. Tréheux, de GD 76 et du «Gymnase» des inscriptions, rend difficilement compréhensible la fin de la stèle de Pausanias. La salle A doit être Vepistasion des inscriptions. 63. Bromias, aulète du chœur sacré. Ce nom, porté par une aulète en fonction de 250 à 231 au moins, doit s'ajouter à la liste des sobriquets connus rappelant le bruit de l'instrument. 64. Encore les queux. Compléments à Déliaca, n° 46. 65. Religion et politique. Les rapports du politique et du religieux ont donné souvent lieu à des positions excessives parce qu'insuffisamment raisonnées : si l'on entend par «dévotion» la part non prescrite du culte, il est sûr qu'elle a été amplement exploitée par les puissances politiques. Mais celles-ci ne paraissent pas être intervenues pour ajouter, supprimer ni même modifier la théologie, la liturgie ni l'histoire sainte locales ; tout au plus ont-elles profité de la situation existante pour se mettre en avant ou défendre des prétentions. (shrink)

El siguiente trabajo profundiza el acontecimiento del duelo en la filosofía de Jacques Derrida. En esta perspectiva, se comienza por el libro Glas de 1974, donde se anunciaría el duelo por la muerte del sentido. Posteriormente, se profundizará en los fantasmas derridianos y la responsabilidad con los desaparecidos. En tercer lugar, emerge la figura del don, que abre al duelo hacia la espera infinita. Finalmente, y desde la lectura derridiana de los psicoanalistas Abraham y Török, se trabajará la figura de (...) la “cripta” como falso inconsciente. Se concluye con una reflexión sobre Chile y los desaparecidos por la dictadura de Pinochet. This article focus on the event of mourning in the philosophy of Jacques Derrida. It begins, accordingly, with the 1974 book Glas, where Derrida announces his mourning for the death of meaning. The article then focus on the Derridean ghosts and the responsibility towards the missing. Thirdly, the figure of gift emerges, one that opens mourning towards the infinite hold. Endly, from the Derridean lecture of phsychoanalysts Abraham and Török, the figure of “crypt” will be presented as a false inconscious. It concludes with a reflection on Chile and the missing people by Pinochet’s dictatorship. (shrink)

This article examines MichËle Roberts' novel In the Red Kitchen in the light of contemporary spatial theory: in particular, the geographer Doreen Massey's critique of space and time. It argues that Roberts' text is particularly susceptible to such readings because of its multilayered portrayal of space, examining women's enclosure within the home across three different time periods, and through five different voices, which are overlaid one upon another in order to create a sense of simultaneity. In so doing, the text (...) shows that while the nature of women's oppression may change over time, their fundamental association with the domestic space does not. The article explores three different recurring spaces in the text: the kitchen, the bedroom and the crypt, the last of which acts as the receptacle for the trauma experienced by the female subject within the other two. The Gothic trope of the crypt is associated with incestuous abuse at the hands of a father-figure whom the woman both fears and desires; and thus it also signifies the precarious security to be found within the home. ‘Homelessness’, however, becomes another traumatic concept within a text which, while problematizing the relationship between home and identity, the subject and the space that contains and confines her, can envisage no other way of sustaining a secure sense of subjectivity. In the final analysis, while the boundaries that separate space from time are rendered porous and permeable in this novel, the complete collapse of all spatial boundaries is not conceptualized as desirable. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:This essay considers hagiography as a spatial-theological genre emerging, so to speak, from the crypts of Christian martyrs where liturgical celebrations commemorate their paradoxical witness to the Paschal mystery, whereby the faithful gain eternal life through temporal death. Later the virtues and miracles of holy men and women, such as ascetics, bishops, mystics and founders of religious communities, are recounted in vitae intended for liturgical offices and contemplative reflection. (...) The relics of these saints are a site for the construction of religious identity and a locus of pilgrimage, as the faithful gather in the churches where the bodily remains are located. Often miracle accounts, collected soon after the death of the saint, are accompanied by miracles at the tomb thereby initiating or furthering the process of veneration and canonization, whence the relics are subsequently transferred to a prominent place within the church, such as the area near the altar. Miracle stories are a constant in liturgical legends, and the vitae of Saint Francis are no exception.In the case of Francis of Assisi, canonization and construction are contemporaneous, since Thomas of Celano's official legend, the Life of Saint Francis, is presented during the initial building phase of the sepulcher basilica. The Paschal paradox of the miraculous, evident in the spatial localization of transcendent power, informs Celano's hagiographical account of miracles in his first text, as well as in the later Legend for Use in the Choir, the Remembrance of the Desire of the Soul, and the Treatise on Miracles. Bonaventure's subsequent conceptualization of Francis's dream body in the Journey of the Soul into God and literary reorganization of the miracle stories in the Major Life, and the absence of Francis's reliquary remains in the Minor Life, dislodges the miraculous from sepulchral stone and regional locales into textual space, which is located in a narrative history but freed from the spatial constraints of ecclesial edifices and geographical locations. As a result, the thaumaturgical founder of Celano's narratives, whose wonders in life and death find a spatial locus in Italy and, particularly, at the basilica tomb, is replaced by the stigmatized Francis. He is the central miracle of Bonaventure's narratives, and readily present anywhere – albeit mediated by the General Minister's own memory – in prayer. This essay posits that this "transitus" of Francis from miracle worker to abiding miracle, especially noticeable in Celano's Legend for Use in the Choir and Bonaventure's Minor Life, is best understood when the performative nature of liturgical legends in sacred space is recognized.1. Choir Legends, Sacred Space and Performative IdentityChoir legends are primarily conceived, composed, and received as spatial texts, ritually performed in a designated sacred space and season. Their ritual context is the Liturgy of the Hours, where believers enter into a dialogical exchange with the divine, grounded in the paradox of the Paschal mystery. Choir legends are unique witnesses to a particular communal image of a saint, whose life of virtue and miraculous deeds is recounted within the dynamics of liturgical prayer and the dominant cultic-cultural identity. Given their essential status within worship, these biographical texts assume a level of iconicity not shared by non-liturgical documents. Specifically intended for communal contemplation and not the promulgation of the saint's cult throughout the universal church, choir legends are similar to opaque windows opening inward on a secluded courtyard of those gathered to recount their family story. While the narrative is accessible to all those who gaze through the aperture and listen attentively, the locus of intent is within the religious community. When the community members – or at least influential leaders – no longer espouse this "prayed" likeness of their father or mother figure, a new image may be constructed, and the previous choir legend is supplanted or even suppressed by another legend that reflects the revised cultural-theological identity. Evidence of this process is found among second.. (shrink)

Quand Heidegger dénonce dans les Cahiers noirs le «complot juif mondial» et développe des thèmes nazis, il dépasse l’engagement politique personnel pour compromettre la philosophie. Ouvertement crypté, son langage mêle des éléments de l’ontologie classique et de l’idiome national-socialiste, dont il radicalise et renouvelle la dimension prophétique. Comment alors le lire, sans égard pour les traditions lénifiantes? En France notamment, les apologies redoublent, alors que les dénégations font place aux affirmations : on applaudit la radicalité de Heidegger, sa critique de (...) la modernité, sa «grandeur» indispensable pour comprendre l’Extermination. La responsabilité de la pensée et la reconstruction de l’éthique seront-elles alors éludées au profit des propagandes identitaires les plus agressives? (shrink)

This article analyses the topic of presence in modern and contemporary religious art by means of the work of two artists. Graham Sutherland’s Christ in Glory (1951-1962) will be compared to the Buddhism-inspired works of Antony Gormley. Sutherlands Christ in Glory is intended to show Christ’s presence to the involved observer: the invisible Christ can become present through interaction with Christ in Glory in the same way that Christ becomes present through prayer. Viewed in connection with other works by Gormley, (...) Land, Sea, and Air II (1982) is intended to show presence to the viewer, the body as presence. This concerns an attitude of quiet concentration and awareness in connection with the ‘elemental’ world. Theologically speaking, the difference between Christ in Glory and Gormley’s works is as follows: the Christian tradition views the human being as a creation of God. He or she lives in his or her presence only in dependence on God. For Gormley, it has to do with a presence without God the creator. The human being is present as body and awareness in a world in which everything is uncertain. There is an unmistakable difference in their views of presence, but that does not mean, as we will see, that Gormley’s work cannot be fruitful for the Christian religion. Gormley’s Sound II in the crypt of Winchester Cathedral points the involved observer to the importance of the renewal of life after baptism through meditation as an important part of Christian spirituality. (shrink)

This article considers the role of the adult epithelial stem cell, with particular reference to the intestinal epithelial stem cell. Although the potential of adult stem cells has been revealed in a number of recent publications, the organization and control of the stem cell hierarchy in epithelial tissues is still not fully understood. The intestinal epithelium is an excellent model in which to study such hierarchies, having a distinctive polarity and high rate of cell proliferation and migration. Studies on the (...) small intestinal crypt provide insight into the characteristics of the stem cells in normal and regenerating circumstances and demonstrate why a thorough understanding of these cells is an essential pre‐requisite for stem cell based therapeutic approaches. BioEssays 24:91–98, 2002. © 2002 John Wiley & Sons, Inc. (shrink)

H. C. for Life, That Is to Say . . . is Derrida's literary critical recollection of his lifelong friendship with Hélène Cixous. The main figure that informs Derrida's reading here is that of "taking sides." While Hélène Cixous in her life and work takes the side of life, "for life," Derrida admits always feeling drawn to the side of death. Rather than being an obvious choice, taking the side of life is an act of faith, by wagering one's life (...) on life. H. C. for Life sets up and explores this interminable "argument" between Derrida and Cixous as to what death has in store deep within life itself, before the end. In addition to being a memoir, it is also a theoretical confrontation—for example about the meaning of "might" and "omnipotence," and a philosophical and philological analysis of the crypts within the vast oeuvre of Hélène Cixous. Finally, the book is Derrida's tribute to the thought of the woman whom he regards as one of the great French poets, writers, and thinkers of our time. (shrink)

The Krüppel‐like factors (KLFs) comprise a family of evolutionarily conserved zinc finger transcription factors that regulate numerous biological processes including proliferation, differentiation, development and apoptosis. KLF4 and KLF5 are two closely related members of this family and are both highly expressed in epithelial tissues. In the intestinal epithelium, KLF4 is expressed in terminally differentiated epithelial cells at the villus borders of the mucosa and inhibits cell growth, while KLF5 is expressed in proliferating epithelial cells at the base of the intestinal (...) crypts and promotes cell growth. KLF4 and KLF5 respond to a myriad of external stress stimuli and are likely involved in restoring cellular homeostasis following exposure to stressors. Confirming their importance in maintaining tissue integrity, KLF4 and KLF5 are both dysregulated in various types of cancer. Here we review the recent advances in defining the physiological and pathobiological roles of KLF4 and KLF5, focusing on their functions in the intestinal epithelium. BioEssays 29:549–557, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

"La poétique de Celan- a profondément incisé la réflexion de Derrida, lui devenant indispensable pour repenser les questions de la date, de la crypte et du secret. De Schibboleth à Béliers et à son dernier séminaire, La bête et le souverain, Derrida s'est aussi intéressé au poème celanien comme lieu d'une souveraine solitude, d'une souveraineté autre, peut-être, quand il parle de lui-même. Cet essai tente d'analyser la portée du deuil et de la dette contractée par le philosophe à l'endroit du (...) poète. De la rencontre entre Celan et Derrida, nulle archive ne saura témoigner. Le verbe "témoigner" évoque une sorte de mot de passe secret entre eux : "Niemand/ zeugt für den/ Zeugen" et "Die Welt ist fort, ich muss dicte tragen". Ces deux vers, Jacques Derrida incitait ses lecteurs à les apprendre par coeur pour deux raisons : d'abord, pour méditer sans fin le rapport à la langue, à l'idiome plutôt, de Celan, creusant, enibuissant, retournant sa langue dans la langue allemande ; ensuite, pour mesurer relever, dit Derrida la nécessaire et impossible épreuve de la traduction, cette question qui est non seulement l'un des enjeux les plus importants de la "déconstruction" mais aussi le foyer d'une éthique de la lecture."--Page 4 of cover. (shrink)

_H. C. for Life, That Is to Say..._ is Derrida's literary critical recollection of his lifelong friendship with Hélène Cixous. The main figure that informs Derrida's reading here is that of "taking sides." While Hélène Cixous in her life and work takes the side of life, "for life," Derrida admits always feeling drawn to the side of death. Rather than being an obvious choice, taking the side of life is an act of faith, by wagering one's life on life. _H. (...) C. for Life_ sets up and explores this interminable "argument" between Derrida and Cixous as to what death has in store deep within life itself, before the end. In addition to being a memoir, it is also a theoretical confrontation—for example about the meaning of "might" and "omnipotence," and a philosophical and philological analysis of the crypts within the vast oeuvre of Hélène Cixous. Finally, the book is Derrida's tribute to the thought of the woman whom he regards as one of the great French poets, writers, and thinkers of our time. (shrink)

Réponse aux suggestions de P. Warren sur de possibles « bétyles » à Chryssolakkos et dans la « cour centrale » du Palais en fournissant toutes les observations disponibles. On montre par ailleurs que la cruche du « dépôt de fondation » trouvé par O. Pelon sous la « Résidence » du Palais n'est pas une nouveauté à Mallia : une découverte quasi-identique auprès de la Crypte Hypostyle ôte tout caractère d'indice spécifiquement « palatial » à l'objet.

Cet ouvrage propose une étude de la pensée du jeune Heidegger au prisme de sa philosophie de la religion, reconstituée pour l’occasion dans ses rapports aux philosophies dominantes de son époque d’une part, et à l’histoire de la théologie et de l’exégèse d’autre part. Pour ce faire, il prend pour fil directeur le célèbre cours « Introduction à la phénoménologie de la religion » prononcé au semestre d’hiver 1920/1921 à l’Université de Freiburg, dont l’édition officielle est ici amendée en de (...) multiples endroits. Une première partie s’attache à démontrer l’antériorité et l’excès de la vie sur toute théorie en interrogeant successivement la redéfinition de l’acte de penser en tant qu’expérience sui generis, l’explication ambivalente de Heidegger avec Ernst Troeltsch, interlocuteur jadis incontournable sur le terrain de la philosophe de la religion, la quête d’une notion d’historicité plus fondamentale et plus radicale que celle en usage au sein de la philosophie de l’histoire et de la science historique, et la problématisation d’un outil méthodique énigmatique, l’indication formelle, en discussion serrée avec la doctrine de Husserl. La seconde partie suit Heidegger pas à pas dans son explication phénoménologico-herméneutique de passages choisis des Epîtres de saint Paul, son interprétation de la grande Tradition chrétienne, et son dialogue crypté avec les représentants majeurs de la théologie néo-testamentaire et de l ́histoire des dogmes et des religions dans l’Allemagne de la seconde moitié du xixe et du début du xxe siècle. L’ensemble se présente comme un commentaire critique tout à la fois historique et systématique du cours précité et veut servir de prolégomènes, non seulement à une approche originale du corpus heideggérien, mais encore à une philosophie de la religion régénérée dans la dialectique originaire entre le phénomène du vécu et le phénomène scripturaire. (shrink)

Some scholars claim that in Derrida's Of Grammatology the author presents China and its script as essentially and radically Other when compared to the West. In this paper, I argue that Derrida's discussion of Leibniz, his critique of the notions of ‘phonetic writing’ and ‘ideograph’, and the distinction he makes between ‘logocentrism’ and ‘phonocentrism’, enables him to deconstruct an essentialist conception of China or Chinese writing. However, far from conceiving China in a relativist or ethnocentric manner, Derrida also pays attention (...) to the historicity of the encounter between European philosophy and China. In order to underline the transcultural potential of deconstruction, I discuss the concept of ‘crypt’ in light of the Chinese translation of the word ‘ différance’. This allows me to reinterpret what I claim to be Derrida's problematic reference to Chinese writing as ‘outside of all logocentrism’ from the point of view of his philosophy of translation. 1. (shrink)

The following is a transcript of a lecture by Dominican Father Romanus Cessario, delivered May 25, 2010, at the commencement exercises of the Institute for the Psychological Sciences, held at the Crypt Chapel in the Basilica of the National Shrine of the Immaculate Conception. Father Cessario highlights the work of the Institute for the Psychological Sciences, on whose faculty serve several SCSS members, including its president, Gladys Sweeney. It was originally published by ZENIT, July 12, 2010, and the CSSR gratefully (...) acknowledges ZENIT’s permission to reprint. (shrink)

Recently, Quyn et al. demonstrated that cells within the stem cell zone of human and mouse intestinal crypts tend to align their mitotic spindles perpendicular to the basal membrane of the crypt. This is associated with asymmetric division, whereby particular proteins and individual chromatids are preferentially segregated to one daughter cell. In colonic mucosa containing a heterozygous adenomatous polyposis coli gene (APC) mutation the asymmetry is lost. Here, we discuss asymmetric stem cell division as an anti‐tumourigenic mechanism. We describe how (...) hierarchical tissue structures suppress somatic evolution, and discuss the relative merits of template strand retention to limit the accumulation of DNA replication errors. We suggest experiments to determine whether somatic mutations resulting in loss of spindle alignment confer an advantage within the stem cell niche. Finally, we discuss whether lack of spindle alignment constitutes an oncogenic event per se, with particular reference to studies in model organisms, and the timing of chromosomal instability in human cancers. (shrink)

Le Consistoire de Rotterdam ayant condamné plusieurs articles lors de la première parution du Dictionnaire historique et critique, les éditions ultérieures contiendront des « Éclaircissements ». Bayle, par sa maîtrise de l’écriture cryptée, va faire de ces textes, officiellement de justification et d’autocensure, un plaidoyer pour la liberté de philosopher.Dans ses premiers textes, comme les Pensées diverses sur la comète, il a pratiqué un art d’écrire d’autant plus efficace qu’il était presque revendiqué comme tel dans des « Avis aux lecteurs (...) ». Il appartient en effet à une génération d’écrivains qui tente de donner à un certain public quelques clefs de lecture permettant, en contournant la censure, de faire perdre à celle-ci une partie de sa nocivité et de sa raison d’être. Cette « pédagogie » se déploie dans les Nouvelles de la République des Lettres, dans son Dictionnaire. Ce sont ces clefs qui peuvent rendre encore le lecteur contemporain apte à déjouer les pièges de ces étranges « Éclaircissements ».The Rotterdam Consistory having sentenced a few articles on the occasion of the first edition of the Critical and Historical Dictionary, the later editions will contain a few explanations. Bayle, through his mastery of crypted writing will turn those texts – supposed to be of justification and self-censorship – into a plea for the freedom to philosophize.In his first texts, for instance in Several Thoughts on the Comet, he exercized an art of writing all the more efficient as it had been almost claimed as such in « Advices to the readers ». Indeed, he belongs to a generation of writers attempting to give some kind of audience a few keys for reading that should enable, by by-passing censorship, to deprive it of part of its noxiousness and raison d’être. Such a paedagogical approach unfolds itself in the News from the Republic of Letters and his Dictionary. Such keys still enable the contemporary reader to thwart the traps of those strange « Explanations ». (shrink)

Clonal studies of adult chimaeric mouse epithelium have demonstrated the monoclonal composition of crypts of Lieberkühn(1). In neonatal life, however, polyclonal crypts have been found, indicating that crypts are of polyclonal origin(2). We here relate these findings to studies of mosaic tissues which have addressed the question whether solid tumours are of monoclonal or polyclonal origin (ref. 3 for review, 4). The issues has so far remained unresolved because the expected frequencies of polyclonal tumours, given polyclonal origins, have not previously (...) been estimated. A general approach for the calculation of such expected values is suggested. The consistent reports of tumours with polyclonal components suggest that autocrine or paracrine mechanisms play an important role during tumorigenesis. (shrink)

Cette analyse des textes de Leo Strauss sur « l ' art d ' écrire » en situation de persécution cherche à en faire ressortir la cohérence et l ' intérêt. Sont examinés successivement la question du contexte, les modalités de la preuve, le caractère crypté de la vérité, la position d ' infériorité du censeur, la nécessité de mettre plusieurs textes en relation, les rapports de la philosophie et de la foi. L ' analyse freudienne du Moïse de Michel (...) - Ange fournit enfin un contre - exemple de la méthode straussienne. This analysis of Leo Strauss ' texts about « the art of writing » in a situation of persecution aims at stressing out their coherence and interest. One after the other, the author studies in depth the concept of context, the modalities of evidence, the encrypted character of truth, the inferiority position of the censor, the need to relate several texts one to another, the relationship between philosophy and faith. The freudian analysis of the Moses by Michaelangelo shows a counter - example of the Straussian method. (shrink)

Le Consistoire de Rotterdam ayant condamné plusieurs articles lors de la première parution du Dictionnaire historique et critique, les éditions ultérieures contiendront des « Éclaircissements ». Bayle, par sa maîtrise de l'écriture cryptée, va faire de ces textes, officiellement de justification et d'autocensure, un plaidoyer pour la liberté de philosopher. Dans ses premiers textes, comme les Pensées diverses sur la comète, il a pratiqué un art d'écrire d'autant plus efficace qu'il était presque revendiqué comme tel dans des « Avis aux (...) lecteurs ». Il appartient en effet à une génération d'écrivains qui tente de donner à un certain public quelques clefs de lecture permettant, en contournant la censure, de faire perdre à celle-ci une partie de sa nocivité et de sa raison d'être. Cette « pédagogie » se déploie dans les Nouvelles de la République des Lettres, dans son Dictionnaire. Ce sont ces clefs qui peuvent rendre encore le lecteur contemporain apte à déjouer les pièges de ces étranges « Éclaircissements ». The Rotterdam Consistory having sentenced a few articles on the occasion of the first edition of the Critical and Historical Dictionary, the later editions will contain a few explanations. Bayle, through his mastery of crypted writing will turn those texts - supposed to be of justification and self-censorship -into a plea for the freedom to philosophize. In his first texts, for instance in Several Thoughts on the Comet, he exercized an art of writing all the more efficient as it had been almost claimed as such in « Advices to the readers ». Indeed, he belongs to a generation of writers attempting to give some kind of audience a few keys for reading that should enable, by by-passing censorship, to deprive it of part of its noxiousness and raison d'être. Such a paedagogical approach unfolds itself in the News from the Republic of Letters and his Dictionary. Such keys still enable the contemporary reader to thwart the traps of those strange « Explanations ». (shrink)

La période périnatale suscite un bouleversement psychique de la famille où le passé, le présent et le futur s’entremêlent. Quand des traumatismes ont affecté des générations en amont, il est possible qu’un passé non élaboré resurgisse à la naissance d’un enfant. Des organisations défensives délétères se transmettent sans transformation. Une confusion des temps peut s’installer, entre passé et présent, obturant le futur, plongeant la nouvelle famille dans de la désorganisation, faisant apparaître des symptômes. Les autrices proposent un éclairage théorique, puis (...) des vignettes cliniques dont un accompagnement de thérapie familiale psychanalytique périnatale pour permettre à la nouvelle famille de se différencier et de construire un avenir détoxifié et « déconfusionné ». Le développement favorable de l’enfant et une parentalité plus harmonieuse peuvent en découler au bénéfice de tous. (shrink)