توضیحات
The Ethics of Deconstruction : Derrida and Levinas by Simon Critchley has been an acclaimed work, since its original publication in 1992. Simon Critchley’s first book, ‘The Ethics of Deconstruction‘, was originally published to great acclaim in 1992. It was the first book to argue for the ethical turn in Derrida’s work and to show as powerfully as possible how deconstruction has persuasive ethical consequences that are vital to our thinking through of questions of politics and democracy.
This new edition contains three new appendixes and a new preface where Critchley reflects upon the origins, motivation and reception of ‘The Ethics of Deconstruction‘.Against the received understanding of Derrida as either a metaphysician with his own ‘infrastructure’ or as a value-free nihilist, Critchley argues that central to Derrida’s thinking is a conception of ethical experience. Specifically, this conception of ethical experience must be understood in Levinasian terms in which the other calls into question one’s ego, self-consciousness, and ordinary comprehension. Critchley argues that this Levinasian conception of ethical experience informs Derrida’s deconstruction and develops the idea of clôtural reading.
Why bother with deconstruction? Why read deconstructive writings? Why read texts deconstructively? Why should deconstruction be necessary, or even important? What demand is being made by deconstruction? These are questions which haunt the critical reader who has followed the work of Jacques Derrida. They are questions voiced by the reader who, in pleasure and patience, has read Derrida’s work, but who now, perhaps impatiently, wants to question the demand that is placed on him or her by that work. They are questions, I shall claim, that demand an ethical response, that call deconstructive reading to responsibility, to be responsible.
The goals of 2nd chapter are both scholarly and exploratory; my primary concern is to give a thorough account of the concept of closure (clôture) in Derrida’s work. Secondly, and only on the basis of that account, I propose and explore the hypothesis of clôtural reading, which, I believe, best describes what takes place in Derridian deconstruction.
‘Bois’ – ‘drink’; understood verbally, Derrida’s final word articulates an imperative, it places the reader under obligation. It is an imperative written without a point of exclamation in the intimacy of the second person singular. It is not directed from a position of height to an anonymous multitude; it is not the impersonal ‘Buvons!’ or ‘Buvez!’, which, in a spirit of exclamation and camaraderie, commands others to join in a toast or partake in a symposium.
In this chapter, I follow the path of a dislocation. When Levinas reads Derrida, he renounces the ‘ridiculous ambition of “improving”’ (NP 89) a true philosopher. Levinas is content to cross Derrida’s path in order to engage him in a philosophical encounter. I shall report this encounter by following the reading that Levinas gives of Derrida, a reading which, while continually transgressing the order of commentary, remains faithful, I believe, to the ultimate ethical orientation of the thinking under discussion. At stake here is the perverse fidelity of a dislocation in the act of reading.
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