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2024, Erotics of Deconstruction: Auto-affection After Derrida
Erotics of Deconstruction takes advantage of over a decade of publications from Derrida's seminars to creatively demonstrate the deep material range of deconstruction and emphasise its under-recognised erotic nature. It activates psychoanalysis without the long-embedded philosophical trajectory that forged the human, psychic life and sexuality as categorically distinct from 'the animal' (inherent to dialectics and psychoanalysis). It generates new conversations with Derrida's feminist contemporaries as they encounter pressing questions in current critical thought. From the larger frame of 'life death' and the broadest auto-affective relation of inside to outside, to the difficult to grasp interface of conceptual and sensible, Erotics of Deconstruction does not retreat to a reparative life force or erotics of the good, but includes the unsettling friction of an originary relation to violence. Parsed by means of case studies from literature, philosophy and visual culture, erotics in this volume lap at every edge.
This essay explores Derrida’s work on repetition in psychoanalysis and what Freud, in Beyond the Pleasure Principle, called the ‘compulsion to repeat’. Revising the model of the psyche that had to that point dominated his theory, Freud began in 1920 to ascribe greater significance to experiences of trauma and unpleasure, and to their recurrence in the analytic treatment. This type of repeated repetition ultimately suggested to Freud the existence of a ‘death drive’ antithetical to life. I examine here how Derrida re-reads Beyond in The Post Card, analysing the way uncontrollable effects of repetition repeatedly undo Freud’s efforts to make any progress on what lies beyond the pleasure principle. Another ‘logic’ of repetition, other than the one Freud invokes, inhabits Freud’s text, threatening the fundamental opposition between the life drives and the death drive. But in reading Freud in this way, Derrida himself cannot quite ‘do justice to’ Freud, to the ambivalence at work in Freud’s text. At certain key moments in his reading of Beyond the Pleasure Principle, I show, Derrida seems to restrict an ambiguity in Freud’s thinking around the relation between life and death. What Derrida’s reading makes legible in part, then, is Derrida’s resistance to psychoanalysis, the tension inhabiting Derrida’s dealings with Freud in The Post Card and beyond.
French Thinking About Animals
Chercher la chatte Derrida's Queer Feminine Animality2015 •
This essay situates some of the dilemmas of the effort to think with non-human animate being in the Western philosophical tradition by examining the posthumous work of Jacques Derrida, The Animal That Therefore I Am. 1 I argue for the usefulness of Derrida's work on animality for crafting a queer ethics of relating to the living in general, just as his notion of spectrality offered a way to grapple with the traumatic persistence of (historical) affect in the present. Nevertheless, even as Derrida reaches toward a referent by insisting on the particularity and singularity of his (female) cat, what he animates is the lively density of intertextual feline figures in the history of literary and philosophical thinking and writing about questions of figure and reference and questions of inscription (as "cat scratch"). Thus, even as Derrida seeks to literalize the allegorical search for the elusive figure of the animal other as a mode of chercher la femme, his work subtly demonstrates the figural inter-implications that shadow the discourses of feline femininity (involving both sex and species difference) in efforts to meet and face animate alterity. Derrida's theoretical practice can be understood to be "always already" queer theory, if queer theory is understood in one of its valences, that is, as an immaterial de-normativization that works at the level of language, thought, and ideology to critique, but in a viral fashion, by replicating terms and repurposing them so that their operation moves down paths that are overgrown with the bushes of normative philosophical thought. 2 These paths are inscriptions, they don't quite open up; but they leave-or are-traces, and can be followed, like the tracks that Derrida is following in The Animal. Key terms that have emerged from deconstructive gestures include queer, though "queer," I think, carries with it-as the wind does scent-faint but specific whiffs of sex/sexual identity/sexuality. Derrida thus helps us to understand how theory is always already queer, and to affirm this queerness further. Derrida's later work that moves toward the non-human living also has the potential to invest another queer theoretical domain-let's call it animal theory-with a meditation on subjectivity that brings with it traditions of Western philosophizing on the human and non-human. Animal theory is a queer theory in this respect: that it displaces humanism, de-normativizes subjectivity, and turns us toward not difference but differences, one of the most emphatic of Derrida's lessons having been the impossibility of a reference to "the" animal in favor of singular, differential, abyssal relations. 3 Derrida's thinking on-about and with-animals, by displacing the humanist subject (in both anthropocentric and universalist senses), can thus assist the ethical aspirations of a queer theory devoted to refashioning that subject in
Filocracia: An Online Journal of Philosophy and Interdisciplinary Studies
The Silence of the Sexless Dasein: Jacques Derrida and the Sex "To Come"2014 •
The neutralization of sexual difference in Being and Time (1927) represents not a denial of the Dasein’s sexual existence but a re-inscription that frees Dasein from the metaphysical determinations of the binary given in traditional sexual difference. For Jacques Derrida, the neutralization occasioned by Martin Heidegger’s thinking of the Dasein points us to the necessity of going beyond the duality of sexual difference towards an understanding of sexuality no longer captured within binary reason. But this does not mean that Dasein itself is without sex (understood as sexuality prior to and beyond the sexual differentiation into man and woman). Instead, Dasein as sexual beyond differentiation points to a more originary power that can be the source of a richness peculiar only to Dasein. To speak therefore of a sexless Dasein is to understand human existence in terms of a more originary sexuality that should lead us to the open appreciation of sexualities beyond traditional physical dualism. Such deconstructive understanding of sex leads us beyond the dualistic understanding of sexual difference towards the justice of that ironic joyful anxiety over waiting for the coming multiplicity of sexual differences and the beauty of a future sex “to come.”
PhaenEx: Journal of Existential and Phenomenological Theory
Autoeroticism: Rethinking Self-Love with Derrida and Irigaray2017 •
Eros is often considered to be a desire or inclination for what is irreducibly other to the self. This view is particularly prominent among philosophers who reject a “fusion” model of erotic love in favor of one that foregrounds the difference between lovers. Drawing from this “difference” model, I argue in this essay that autoeroticism is a genuine form of Eros, even when Eros is understood to involve irreducible alterity. I claim that the autoerotic act is not adequately captured by traditional views of masturbation, where it is seen as distinct from the erotic encounter with another being. Instead, I employ Derrida and Irigaray to argue that the autoerotic act is auto-hetero-erotic, which depends on a view of the self as self-othering and heterogeneous.
As an introduction to Derridean thought and the agenda of deconstruction, one must truly be exposed to Derrida, even to the point of discomfort, in order to grasp the effect that he has had on modern theology. Too few overviews and summations of deconstruction actually interact with the broad body of Derrida’s speaking and writing, choosing instead to sum up the core themes rather tidily, while ignoring the impact of the personal style and approach that Derrida constantly maintained.
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