HAUNTOLOGY DERRIDA PDF

Hauntology, as a trend in recent critical and psychoanalytical work, has in its French form hantologie, was coined by Jacques Derrida in his. Radical Atheism: Derrida and the Time of Life, Martin Hag- glund argues that this broken sense of time is crucial, not only to hauntology but to Derrida’s whole. Jacques Derrida .. That is what we would be calling here a hauntology. Ontology opposes it only in a movement of exorcism. Ontology is a conjuration.

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Hauntology

Moving about freely aus freien Stuckenon its own head [de derridx propre chef], with a movement of its head but that controls its whole body, from head to toe, ligneous and dematerialised, the Table-Thing appears to be at the principle, at the beginning, and at he controls of itself. This is more or less our whole question — and our circumspection. The term drrida to the situation of temporal, historical, and ontological disjunction in which the apparent presence of being is replaced by a deferred non-origin, represented by “the figure of the ghost as that which is neither present, nor absent, neither dead nor alive.

It is in thinking of this original prostitution that, as we recall, Marx liked to cite Timon of Athens and his prophetic imprecation. This is not simply a bad thing, even if the use-value is always at risk of losing its soul in the commodity.

Let us situate ourselves for a hauntolgoy in that place where the values of value between use-value and exchange-valuesecret, mystique, enigma, fetish, and the ideological form a chain in Marx’s text, singularly in Capital, and let us try at least to indicate it will be hauntologyy an indicator the spectral movement of this chain.

The ghostly schema now appears indispensable. One would no longer invite, either body or soul, no longer receive any visits, no longer even think to see.

Hauntology: A not-so-new critical manifestation

Would there be then some exorcism at the opening of Capital? Can one, in order to question it, address oneself to a ghost? For the reader or critic, the mystery of literature is the opacity — the irreducible remainder — at the heart of writing that can never be completely interpreted away.

Derrida’s concept of hauntology is most prominently applied to a segment of 21st-century musicians exploring ideas related to temporal disjunction, retrofuturismcultural memoryand the persistence of the past. It is a great moment at the beginning of Capital as everyone recalls: This messianic hesitation does not paralyse any decision, any affirmation, any responsibility.

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Today, hauntology inspires many fields of investigation, from the visual arts to philosophy through electronic musicpolitics, fiction and literary criticism. We will see translate: It is not a matter here of negating a use-value or the necessity of referring to it.

The whole mystery of commodities, all the magic and necromancy that surrounds the products of labour on the basis of commodity production, vanishes therefore as soon as we come to [escape to: Otherwise neither socius, nor conflict, nor desire, nor love, nor peace would be tenable.

One should read also for itself and from this point of view all the rest of the text we will try to do so elsewherewhile crossing this reading with that of numerous other texts of Heidegger. And since this becoming-immaterial of matter seems to take no time and to operate its transmutation in the magic of an instant, in a single glance, through the omnipotence of a thought, we might also be tempted to describe it as the projection of an animism or a spiritism.

It is an artifactual body, a technical body, and it takes labour to constitute or deconstitute it.

Contemporary writers such as theorist Mark Fisher specifically used the concept of hauntology to describe a sense in which contemporary culture is haunted by haunrology “lost futures” of modernity which were purportedly cancelled in postmodernity and neoliberalism. It is in advance thrown onto the market of equivalences. That the without-ground of this impossible can nevertheless take place is on the contrary the ruin or the absolute ashes, the threat that must be thought, and, why not, derrixa yet again.

When the curtain rises on the raising of a curtain? Fetishist phantomaticity in general and its place in Capital.

Derrida, Jacques (–) – Routledge Encyclopedia of Philosophy

This formula literally recalls and this literality cannot be taken as fortuitous or external the definition of time — of time as well as of space — in Hegel’s Encyclopedia Philosophy of Nature, Mechanics. Now, this concept is indeed constructed with reference to a certain haunting. But of doubting its strict purity. The autonomy lent to commodities corresponds to an detrida projection.

The idea that the relation to alterity is central to psychoanalytic practice was highlighted in the work of Hauntolgy Abraham and Maria Torokfor whom mourning and melancholia represent the two paradigmatic forms in which the relation to alterity manifests itself.

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Facing the others, and first of all other commodities, yes, it lifts its head.

A mask, indeed a visor that may always be hiding no living gaze beneath the helmet. So as to prepare us to see this invisibility, to see without seeing, thus to think the body without body of this invisible visibility — the ghost is already taking shape — Marx declares that the thing in question, namely, the commodity, is not so simple a warning that will elicit snickers from all the imbeciles, until the end of time, who never believe anything, of course, because they are so sure that they see what is seen, everything that is seen, only what is seen.

To exorcise not in order to chase away the ghosts, but this time to grant them the right, if it means making them come back alive, as Tenants who would no longer be Tenants, but as other arrivants to whom a hospitable memory or promise must offer welcome without certainty, ever, that they present themselves as such. Even if one wanted to, one could not let the dead bury the dead: To dissipate the factitious autonomy thus engendered in history, one must again take into account the modes of production and techno-economic exchange:.

But the vision also survives. To welcome, we were saying then, but even while apprehending, with anxiety and the desire to exclude the stranger, to invite the stranger without accepting him or her, domestic hospitality that welcomes without welcoming the stranger, but a stranger who is a] ready found within das Heimliche-Unheimlichemore intimate with one than one is oneself, the absolute proximity of a stranger whose power is sin gular and anonymous es spuktan unnameable and neutral power, that is, undecidable, neither active nor passive, an an — identity that, without doing anything, invisibly occupies places belonging finally neither to us nor to it.

Contradiction and secret inhabit the injunction the spirit of the father, if one prefers.