P       RNCU   REPO   ODER       E            P O S T M O D E R N
P  TMOD RNCU  U EP S  ODER  ULTU E               C U L T U R E
P  TMODERNCU  UREPOS  ODER  ULTU E          an electronic journal
P  TMODERNCU  UREPOS  ODER       E           of interdisciplinary
Volume 15, Number 3 (May, 2005)                ISSN: 1053-1920

Editor:                             Eyal Amiran

Review Editor:                      Kent Puckett

Editorial Collective:		    Lisa Brawley
                                    James F. English
                                    Paula Geyh                                    
                                    Stuart Moulthrop
                                    John Unsworth

Managing Editor:                    Claire Chantell

Editorial Assistant:                Carey Mickalites	

Editorial Board:                                           

     James Berger                   Patrick O'Donnell
     Heesok Chang                   Bob Perelman
     Wendy Hui Kyong Chun           Marjorie Perloff
     Ashley Dawson                  Fred Pfeil
     Johanna Drucker                Peggy Phelan
     Graham Hammill                 Arkady Plotnitsky
     Terry Harpold                  Tilottama Rajan
     Steven Helmling                Judith Roof
     David Herman                   Susan Schultz
     Matthew Kirschenbaum           Katie Stewart
     Neil Larsen                    Rei Terada
     Akira Lippit                   Darren Tofts
     Adrian Miles                   Paul Trembath
     Jim Morrison                   Jeffrey Williams
     Sianne Ngai
                    Special Issue: Jacques Derrida
                   Edited by Eyal Amiran, Paula Geyh,
                         and Arkady Plotnitsky
    Eyal Amiran, We, the Future of Jacques Derrida
    Jan Mieszkowski, Derrida, Hegel, and the Language of 
    Michael Marder, Sure Thing? On Things and Objects in the 
    Philosophy of Jacques Derrida
    Megan Kerr, Passions: A Tangential Offering
    A.J.P. Thomson, What's to Become of "Democracy 
    to Come"?
    Vivian Halloran, Working to Mourn: Remembering 
    Derrida Through (Re)reading
    David Wills, Full Dorsal: Derrida's Politics of 
    Bob Perelman, Indirect Address: A Ghost Story
    Gerard Titus-Carmel, Fond Perdu (HTML Version Only)
    R. John Williams, Theory and the Democracy to Come. 
    A review of Jacques Derrida, _Rogues: Two Essays on 
    Reason_. Trans. Pascale-Anne Brault and Michael Naas. 
    Stanford: Stanford UP, 2001.
    Chad Wickman, A Time for Enlightenment. A review of 
    Giovanna Borradori, _Philosophy in a Time of Terror: 
    Dialogues with Jurgen Habermas and Jacques Derrida_. 
    Chicago: U of Chicago P, 2003.
    Robert Oventile, Saint Paul: Friend of Derrida? A 
    review of Theodore W. Jennings, Jr., _Reading Derrida
    /Thinking Paul: On Justice_. Stanford: 
    Stanford UP, 2005. 
    Mario Ortiz-Robles, Being Jacques Derrida. A review 
    of Jacques Derrida, _Without Alibi_. Ed. and trans. 
    Peggy Kamuf. Stanford: Stanford UP, 2002. 
                      Notices (HTML Version Only)
                      Notes on Contributors
    Vivian Nun Halloran, Performative Mourning: 
    Remembering Derrida Through (Re)reading
        o Abstract: This essay argues that because he 
    recognized that the death of a friend brought about 
    the end of reciprocity inherent within friendship, 
    Derrida turns to (re)reading his dead friends' texts 
    to publicly perform the work of mourning in The Work 
    of Mourning and The Gift of Death. The essay analyzes 
    Derrida's performative (re)readings of Barthes's, 
    de Man's, and Louis Marin's texts about death and 
    mourning to trace how much their collective thoughts 
    on these themes shaped Derrida's own thinking about the 
    debt of mourning that friends owe one another.-- vnh
    Megan Kerr, Passions: A Tangential Offering
        o Abstract: I read Derrida's "Passions: An Oblique 
    Offering" in translation: enacting and defending this 
    sentence creates a challenge to the new orthodoxies that 
    there are no binaries in Derrida's work, that the 
    undecidable must remain so, that translating meaning is 
    impossible, and that his secret is unknowable. In so 
    doing, the sentence becomes a declaration of heresy and 
    of love. Using "What Is A 'Relevant' Translation" and 
    Richard Cytowic's work on neuropsychology, this paper 
    invokes passion and the khora to refute Derrida's 
    theorizations of friendship, duty, politeness, morality, 
    and invitations. These codes, it argues, are derivative 
    hypotheses; the passions are chronologically and 
    neurologically anterior, rather than in opposition. The 
    problem of "comment repondre," which seems to invite a 
    similar refutation, returns to issues of translation: 
    "how to respond" or "how to answer?" Drawing on the 
    code/passions relationship, the signified and meaning 
    are separated with meaning as the passions anterior to 
    the code which are never fully translated by the 
    code/signified. This proposes that Derrida's "secret" 
    is meaning, and that the more expotential meanings are 
    opened up, the more the secret impassions us, for that 
    is the point at which we can insert ourselves into the 
    text. Translation is possible as a "reincarnation" of 
    meaning which opens up such possibilities. --mk
    Michael Marder, Sure Thing? On Things and Objects in the 
    Philosophy of Jacques Derrida
         o Abstract: If there is anything that silently 
    underlies the whole corpus of Derrida's writings and, 
    at the same time, tacitly dialogues with the Western 
    philosophical tradition, it is the notion of the thing. 
    But what is "thinghood" in Derridian philosophy? How 
    does it differ from subjectivity on one hand and 
    objectivity on the other? Under what conditions does it 
    pass into and occupy the places of both subjects and 
    objects? This paper takes up such questions, paying 
    particular attention to the role "the thing" plays in 
    ethics, aesthetics, and political economy.--mm
    Jan Mieszkowski, Derrida, Hegel, and the Language of 
         o Abstract: This article explores Jacques 
    Derrida's far-reaching challenge to the notion that 
    introspection is the grounds of self-determination. 
    Beginning with the claim of Hegel's philosophy to 
    anticipate any readings--or misreadings--with which we 
    confront it, I focus on Derrida's unique understanding 
    of linguistic positing as both the ultimate dynamic of 
    performance and the most systematic critique of any 
    claim for the power of language to act. In Hegel's 
    Aesthetics, the self's discursive nature is 
    distinguished not by its auto-interpretive or auto-
    generative capacities, but by its failure to establish 
    itself as the foundation of its own operations. From the 
    perspective of what Derrida will describe as the 
    experience of linguistic finitude, we find that similar 
    problems arise in Aristotle--where reference to negation 
    cannot be subsumed under a theory of something and 
    nothing--and in Benjamin--for whom denomination 
    ironically fails to serve as a comprehensive theory of 
    what language can claim, i.e., name, as its own. 
    From "White Mythology" to his latest texts, Derrida 
    thus demands that we conceptualize verbal events less 
    in terms of agents who act and more with reference to 
    modalities of expression that are impossible to 
    assimilate to traditional propositional logic. 
    Revealing language to be a dynamic whose irreducibly 
    limited resources are not unfailingly devoted to its 
    own self-fashioning, Derrida's oeuvre provides a 
    vantage point from which to assess the ideological 
    pitfalls of any theoretical project that would base 
    its critical authority on its ability to account for 
    its own self-reflexivity.--jm 
    Alex Thomson, What's to Become of "Democracy to Come"?
         o Abstract: Does thinking a politics of the 
    future depend on there being a future for democracy? 
    In Voyous (2003), Derrida remarks that the enemies of 
    democracy will often present themselves as its friends. 
    If in the wake of Politics of Friendship (1994) and 
    numerous other texts we are to understand the politics 
    of deconstruction in terms of democracy-to-come, the 
    suspicion with which we ought always to greet the 
    self-proclaimed democrat needs to be turned on Derrida 
    himself. In recent writings, Derrida stresses what he 
    calls democracy's autoimmunity: its tendency to destroy 
    its own forms of protection against the worst. This essay 
    considers whether this account of democracy's suicidal 
    tendencies marks a significant change or a minor 
    clarification of Derrida's previous discussions of 
    "democracy to come." Any answer must hinge on the 
    equivocal status in those earlier works of the word 
    "democracy": it is the name of both a particular 
    political regime and something like a quasi-
    transcendental condition of possibility for there to be 
    wpolitics at all. In the post-Cold War context, to 
    stress the fact that democracy must always remain "to 
    come" served to defer any possible democratic 
    triumphalism. But as Derrida notes in Politics of 
    Friendship, democracy is only one of the possible 
    names under which we might seek to prepare a space for 
    the invention of another politics. Voyous and other 
    late texts suggest that Derrida's own negotiation 
    with democracy hardened: democracy's potential for 
    self-destruction becomes both its most terrifying and 
    its most valuable feature.--at 
    David Wills, Full Dorsal: Derrida's Politics of Friendship
          o Abstract: An analysis of Politics of Friendship 
    develops what Derrida emphasizes concerning the 
    non-reciprocity of friendship in order to argue for an 
    amical, ethical, and political relation that would no 
    longer presume the priority of the face-to-face, and 
    that would perhaps not even be determined by the purely 
    human: to think and live a politics, a friendship, a 
    justice which begin by breaking with their naturalness or 
    their homogeneity, with their alleged place of origin. 
    What seems more fundamental to friendship than "facing"
    is the fact of "turning," a type of choreography of 
    friendship (and erotics, for the rigor of the distinction 
    between love and friendship also comes under examination) 
    that implies and ultimately figures a turning of one's 
    back, less in a movement of abandonment than in a form of 
    exposure or vulnerability that de-emphasizes the 
    Schmittian reduction of the political to the question of 
    the enemy. The aim of such an analysis, which cannot be 
    separated from the functioning of the textual corpus and 
    the exegetico-rhetorical effects of a practice of 
    deconstruction, is to begin to think love and friendship, 
    erotics and politics in what might be called their 
    biotechnological becoming, to think the radically 
    inconceivable otherness of the other as what comes behind 
    one's back, unable to be known.--dw 
Copyright (c) 2005 Postmodern Culture & Johns Hopkins 
University Press

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