By Peggy Kamuf
This can be the one on hand number of Jacques Derrida's contributions to philosophy, offered with a finished advent. From Speech and Phenomena to the hugely influential "Signature occasion Context," every one excerpt comprises an outline and short precis.
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Additional resources for A Derrida Reader: Between the Blinds
In inward speech, I communicate nothing to myself, I indicate nothing to myself. I can at most imagine myself doing so; I can only represent myself as manifesting something to myself. This, however, is only representation and imagination. 2. In inward speech I communicate nothing to myself because there is no need of it; I can only pretend to do so. Such an operation, the self-communication of the self, could not take place because it would make no sense, and it would make no sense because there would be no finality 1 to it.
Seen from the Sa, thought of the trace would then be a jealous (finite, filial, servile, ignorant, lying, poetic) thought. (pp. 214-15) Yet "pure sight" cannot be the sight of any particular figure or face, which would determine it and thus limit it in a representation. Hegel's Absolute Spirit (Sa in Derrida's acronym) is unrepresentable: finally it cannot show a face or figure. It thus ends up, in its invisibility, strangely resembling Kant's jealous God. Or rather, as Derrida puts it, "Jealousy is between them [La jalousie est entre euxj" (p.
This leads to the second argument proposed. Between effective communication and the representation of the self as speaking subject, Husserl must suppose a difference 1 Speech and Phenomena 17 such that the representation of the self can only be added on to the act of communication contingently and from the outside. Now, the originary structure of repetition that we just evoked for signs must govern all acts of signification. The subject cannot speak without giving himself a representation of his speaking, and this is no accident.