Between Deleuze and Derrida
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Gilles Deleuze and Jacques Derrida are the two leading philosophers of French post-structuralism. Both theorists have been widely studied but very little has been done to examine the relation between them. Between Deleuze and Derrida is the first book to explore and compares their work. This is done via a number of key themes, including the philosophy of difference, language, memory, time, event, and love, as well as relating these themes to their respective approaches to Philosophy, Literature, Politics and Mathematics. Contributors: Eric Alliez, Branka Arsic, Gregg Lambert, Leonard Lawlor, Alphonso Lingis, Tamsin Lorraine, Jeff Nealon, Paul Patton, Arkady Plotnitsky, John Protevi, Daniel W. Smith.
longer acting like an adult, I no longer know what to make of this passion, I no longer know what is good for me, I no longer know what I want or even what I feel - love, infatuation, self-deception; I no longer know who or what I am. Such passionate attachment could be made with all sorts of things: the anorexic is attached to food, but not food as it is meaningful within the despotic semiotic system; she or he undermines the received meaning of food, finding food disgusting, seeing it swarming
me from all this. . . . He gives you a perverse taste . . . for saying simple things in your own way, in affects, intensities, experiences, experiments'. Deleuze explained that it was in this manner that he began to write in his own name: It's a strange business, speaking for yourself, in your own name, because it doesn't at all come with seeing yourself as an ego or a person or a subject. Individuals find a name for themselves, rather, only through the harshest exercise in depersonalization, by
and is independent of any determinable context.22 This means, on the one hand, that we can only experience the Idea of justice practically as a call) as a call to justice, as an absolute demand for justice; but it also means, on the other hand, that the Idea of justice provides us no rule for determining when a decision is just or unjust. Hence the double bind of the aporetic experience: the condition of possibility for acting justly is grounded in the impossibility of ever knowing when or if an
Derrida is the true philosopher of interrogation by another. We are saying 'true' here because appearances do not always support the divisions we are going to make. But regardless of whether we say unity or duality, positivity or negativity, non-place or halfway place, self-interrogation or other-interrogation, the entire thinking of both Derrida and Deleuze flows from one point, to which we now turn. 68 Leonard Lawlor SIMULACRA Although both Derrida and Deleuze will abandon later the idea of
Derrida has remarked many times, the production of theology (in the West) has always taken place by means of a certain repression of the limit first introduced by writing (although one could also say in this context by a certain history of writing, or even the repression of history as such, which can be defined as 'the total movement of the trace').2 Thus, Derrida writes, 'in its origin, to be sure, one can already suspect that an origin whose structure can be exposed as 'signifier of the