{"title":"Jacques Derrida (2019), Theory and Practice, translated by David Wills","authors":"Rick Elmore","doi":"10.3366/drt.2020.0245","DOIUrl":"https://doi.org/10.3366/drt.2020.0245","url":null,"abstract":"","PeriodicalId":42836,"journal":{"name":"Derrida Today","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49580030","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Fire, Flood and Pestilence as the Condition for the Possibility of the Human","authors":"Claire Colebrook","doi":"10.3366/drt.2020.0229","DOIUrl":"https://doi.org/10.3366/drt.2020.0229","url":null,"abstract":"","PeriodicalId":42836,"journal":{"name":"Derrida Today","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49139211","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this interview1, Jean-Luc Nancy retraces the origin, the affirmation and the trivialisation of deconstruction: from its point of departure in Heidegger's project of the destruction of the histor...
{"title":"What is Deconstruction? An Interview with Jean-Luc Nancy","authors":"F. Ferrari, J. Nancy","doi":"10.3366/drt.2020.0244","DOIUrl":"https://doi.org/10.3366/drt.2020.0244","url":null,"abstract":"In this interview1, Jean-Luc Nancy retraces the origin, the affirmation and the trivialisation of deconstruction: from its point of departure in Heidegger's project of the destruction of the histor...","PeriodicalId":42836,"journal":{"name":"Derrida Today","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44254578","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
At a moment in the sixth session of Derrida's 1999 seminar on 'Perjury and Pardon' (2020), he makes this observation: 'One day, perhaps, a distinction will be made between two eras, between pre-AIDs thinkers and those who were born or lived late enough to encounter AIDS in the world and to have inscribed its motif in their thinking or writing' (my translation). His Comment is made against the background of an earlier discussion of the so-called 'contaminated blood' trial in France, where health administration and policy officials, manoeuvring in 1985 to help a French blood-screening process obtain a patent ahead of its American rival, exposed people having blood transfusions to infection with HIV. Two hundred and ninety seven patients and hemophiliacs were infected, which is, to say the least, an exponentially far Cry from those who have fallen victim to the current epoch-dividing moment, that of COVID-19 (in France, 209,640 infections and 30,032 deaths as of this writing). But Derrida's comment underscores his intense and longtime interest in things parasitic and viral, as they relate both to questions of life and immunity, and to considerations of fault and reconciliation. Were he alive and active today, we would expect him still to be inscribing those motifs in his thinking (as well, of course, sadly, mourning the loss of his wife fallen victim to the disease).
{"title":"Crown of Spikes","authors":"David K. Wills","doi":"10.3366/drt.2020.0243","DOIUrl":"https://doi.org/10.3366/drt.2020.0243","url":null,"abstract":"At a moment in the sixth session of Derrida's 1999 seminar on 'Perjury and Pardon' (2020), he makes this observation: 'One day, perhaps, a distinction will be made between two eras, between pre-AIDs thinkers and those who were born or lived late enough to encounter AIDS in the world and to have inscribed its motif in their thinking or writing' (my translation). His Comment is made against the background of an earlier discussion of the so-called 'contaminated blood' trial in France, where health administration and policy officials, manoeuvring in 1985 to help a French blood-screening process obtain a patent ahead of its American rival, exposed people having blood transfusions to infection with HIV. Two hundred and ninety seven patients and hemophiliacs were infected, which is, to say the least, an exponentially far Cry from those who have fallen victim to the current epoch-dividing moment, that of COVID-19 (in France, 209,640 infections and 30,032 deaths as of this writing). But Derrida's comment underscores his intense and longtime interest in things parasitic and viral, as they relate both to questions of life and immunity, and to considerations of fault and reconciliation. Were he alive and active today, we would expect him still to be inscribing those motifs in his thinking (as well, of course, sadly, mourning the loss of his wife fallen victim to the disease). ","PeriodicalId":42836,"journal":{"name":"Derrida Today","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42757666","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
1968 is remembered as a year of rebellion, worldwide protest, political assassinations and sweeping anti-war and anti-authoritarian struggle;a momentous year for the civil rights, feminist, labour and student movements across the globe. What is less often recalled is that 1968 was also the year of the last global pandemic before Covid 19— the 'Hong Kong flu' that by 1970 had killed between one to four million people worldwide. It was also the year of 'Earthrise', the first human picture of the Earth taken from Apollo 8 mission as the year approached its end and the spike of the 1968 pandemic hit its peak. 'Earthrise' together with Apollo Il's 'Blue Marble' from 1972 were the first to show the whole earth with glimmering blues and swirling white clouds floating alone in pitch-black darkness;they inspired a new way of understanding life on Earth as a total, autopoetic and self- regulating system or organism, what Jim Lovelock and Lynn Margulis would formulate as the Gaia hypothesis.
{"title":"What We Keep Forgetting: Pandemics, Rivers and Roots","authors":"Elina Staikou","doi":"10.3366/drt.2020.0241","DOIUrl":"https://doi.org/10.3366/drt.2020.0241","url":null,"abstract":"1968 is remembered as a year of rebellion, worldwide protest, political assassinations and sweeping anti-war and anti-authoritarian struggle;a momentous year for the civil rights, feminist, labour and student movements across the globe. What is less often recalled is that 1968 was also the year of the last global pandemic before Covid 19— the 'Hong Kong flu' that by 1970 had killed between one to four million people worldwide. It was also the year of 'Earthrise', the first human picture of the Earth taken from Apollo 8 mission as the year approached its end and the spike of the 1968 pandemic hit its peak. 'Earthrise' together with Apollo Il's 'Blue Marble' from 1972 were the first to show the whole earth with glimmering blues and swirling white clouds floating alone in pitch-black darkness;they inspired a new way of understanding life on Earth as a total, autopoetic and self- regulating system or organism, what Jim Lovelock and Lynn Margulis would formulate as the Gaia hypothesis.","PeriodicalId":42836,"journal":{"name":"Derrida Today","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44386500","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
As neither alive nor dead —though deadly, as we had to learn again—the virus is the figure of the border. The border divides, of course, but thereby relates what it separates. The virus belongs to the living, but on its border, disrupting life from the outside. If Derrida once described deconstruction as a 'virology', it was to note its special interest in the constitutive failure of coding and de-coding, in the interruption of goal-directed reading processes: the virus as parasite that derails communication, whether biological, linguistic, or information-technological (Derrida 1994, 12). Deconstruction seeks to grasp this derailment as necessary for reproduction in general, including understanding as a form of recapitulation. As Derrida also points out in the same context, viruses can become a privileged figure here for another reason: as neither alive nor dead, they effect this disruption from a site that is not itself capable of self-reproduction, a capacity often seen as the very definition of life. A virus is said to be non-living because it can multiply or reproduce only inside living host cells that it hijacks. It has no cellular structure and lacks its own metabolism. But it is not exactly dead either, as it contains genetic information that, alas, can be reproduced.
{"title":"Virology and Biopolitics","authors":"Matthias Fritsch","doi":"10.3366/drt.2020.0230","DOIUrl":"https://doi.org/10.3366/drt.2020.0230","url":null,"abstract":"As neither alive nor dead —though deadly, as we had to learn again—the virus is the figure of the border. The border divides, of course, but thereby relates what it separates. The virus belongs to the living, but on its border, disrupting life from the outside. If Derrida once described deconstruction as a 'virology', it was to note its special interest in the constitutive failure of coding and de-coding, in the interruption of goal-directed reading processes: the virus as parasite that derails communication, whether biological, linguistic, or information-technological (Derrida 1994, 12). Deconstruction seeks to grasp this derailment as necessary for reproduction in general, including understanding as a form of recapitulation. As Derrida also points out in the same context, viruses can become a privileged figure here for another reason: as neither alive nor dead, they effect this disruption from a site that is not itself capable of self-reproduction, a capacity often seen as the very definition of life. A virus is said to be non-living because it can multiply or reproduce only inside living host cells that it hijacks. It has no cellular structure and lacks its own metabolism. But it is not exactly dead either, as it contains genetic information that, alas, can be reproduced. ","PeriodicalId":42836,"journal":{"name":"Derrida Today","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44359367","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
As of 9 March 2020, the 2019—20 Australian bushfire season known as the 'black summer' devastated an estimated 18.6 million hectares and killed one billion animals, driving several species to extinction. One month later, 900/0 of the world's human population found themselves in some form of lockdown in response to the global zoonotic novel coronavirus pandemic, provoking a marked statistical increase in domestic violence. 13 March, Breonna Taylor shot to death in her own apartment in Louisville in a home invasion by police. 25 May, the murder of George Floyd in Minneapolis provokes mass protests against the killing of yet another black person by police, causing many to forego social distancing measures, leaving the safety of their homes and taking to the streets against systemic racism, particularly its institutionalization in what Blanchot, in one of his final writings, called l'intolérable répression policiére. On the side of the American Right, mask-wearing and distancing regulations became politicized by way of a newfound appreciation for 'bodily autonomy'.
{"title":"Domestic Violence and Metaphysics","authors":"P. Lynes","doi":"10.3366/drt.2020.0235","DOIUrl":"https://doi.org/10.3366/drt.2020.0235","url":null,"abstract":"As of 9 March 2020, the 2019—20 Australian bushfire season known as the 'black summer' devastated an estimated 18.6 million hectares and killed one billion animals, driving several species to extinction. One month later, 900/0 of the world's human population found themselves in some form of lockdown in response to the global zoonotic novel coronavirus pandemic, provoking a marked statistical increase in domestic violence. 13 March, Breonna Taylor shot to death in her own apartment in Louisville in a home invasion by police. 25 May, the murder of George Floyd in Minneapolis provokes mass protests against the killing of yet another black person by police, causing many to forego social distancing measures, leaving the safety of their homes and taking to the streets against systemic racism, particularly its institutionalization in what Blanchot, in one of his final writings, called l'intolérable répression policiére. On the side of the American Right, mask-wearing and distancing regulations became politicized by way of a newfound appreciation for 'bodily autonomy'.","PeriodicalId":42836,"journal":{"name":"Derrida Today","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42367336","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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