By Alberto Martinengo
By way of now Jacques Derrida′s legacy has taken the shape of a veritable (post-)deconstructive Babel. Its lasting presence is marked by way of a very important oscillation among the echoes of its prior good fortune and the claims of a notably assorted sensibility. This quantity takes inventory of the talk in 3 major fields: philosophy, literary reviews, and legislations. For all people who find themselves faced with the range of Derrida′s legacy this publication serves as a useful map and takes a reconstructive method of movement past deconstruction
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Additional resources for Beyond Deconstruction: From Hermeneutics to Reconstruction
The Queen said in a pitying tone. ’ Alice laughed. ’ ‘I daresay you haven’t had much practice’, said the Queen. ‘When I was your age, I always did it for half-an-hour a day. ’ (Lewis Carroll, Through the LookingGlass, chap. V) Quomodo cantabimus canticum Domini in terra aliena? meneqe¼mgtom 1¹m ja· %poqom. (Heraclitus, DK B 18) Let us suppose, for a moment, something impossible: that deconstruction ‘is’ (in a fixed and unmovable way) something. Were that the case, and were we forced to risk and put forward something like a common feature, a style or a radical ‘essence’ of the deconstructive practice, we should say this, in my opinion: that deconstruction is, above all, a purposeful bet on impossibility.
32 As Heidegger indicates, ‘translating’ or ‘transposing’ it, übersetzen, is as impossible as translating the Greek k|cor or the Chinese Tao. Ge-stell only presents itself as a ‘prelude’ (Vorspiel) to Ereignis as it is thought as Er-eignis, thought from this proper and this appropriation of the one to the other. But the ‘prelude’ might already bring us to the heart of our task, which we received at the same time, or rather to the heart of that which presents itself as a possibility of a ‘turning’ or a ‘torsion’, which now in Heidegger’s language is no longer Überwindung, but Verwindung.
Thus, we can say that deconstruction is reconstruction. In this way, deconstruction locates ethical understanding not within a subject who envelops, and is guarantee, source, centre and master of his intentions. Ethical understanding, instead, comes about through the subject’s experience of being limited and acknowledging the impossibility of self-possession. Consequently, deconstruction means that subjects are 42 Jean Robelin non-identified with themselves. 7 This is the first criterion of specificity and a deciding factor for analysing the contemporary subject.