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• W157213305 abstract "This essay examines the linguistic shift in Derrida's late work from what might be called the critical-linguistic lexicon of terms such as deconstruction, double bind, and differance to the biological resonances of It argues that the future depends on the legacy of this strange, illogical logic that autoimmunity. ********** Why speak in this way of autoimmunity? Why determine in such an ambiguous fashion the threat or danger, the default or the failure, the running aground or the grounding, but also the salvation, the rescue, and the safeguard, health and security--so many diabolically autoimmune assurances, virtually capable not only of destroying themselves in suicidal fashion but of turning a certain death drive against the autos itself, against the ipseity that any suicide worthy of its name still presupposes? In order to situate the question of life and the living being, of life and death, of life-death, at the heart of my remarks. --Jacques Derrida, Rogues Since Jacques Derrida's death, there has been a rather conspicuous need on the part of certain academics (otherwise friendly to deconstruction and its legacies) to reassert differences, to underscore disagreements, to make pronouncements on what the significance of Derrida's work will have been. admire Derrida, but it's not my thing [...]. (Baudrillard 139) now wish to raise some questions [...] questions that will lead me to formulate a friendly, but important disagreement. (Beardsworth 10) have since come to think of [Derrida's] work as a series of more or less brilliant footnotes to Mallarme. (Mehlman 26) [N]o matter how much admired Jacques himself, must admit that am not now nor have ever been a Derridean. (Carroll 65) On the one hand, there something mournful and even affirmative about this gesture: yes, am and was attached to the man, to the lost object. At the same time, however, this gesture neutralizes the trauma coming to terms with it. Such a gesture indicates that the work of mourning has taken place and that the verdict (Verdikt) of reality--which declares the dead--has been honoured and accepted. ego has chosen life. Confronted with the question of whether it will or will not share the fate (Schicksal) of the lost the ego has taken the side of reality and been persuaded the sum of narcissistic satisfactions it derives from being to sever its attachment [its bond: Bindung] to the object (Freud, Mourning 255). loss of the however traumatic, overcome in the name of the narcissistic satisfactions of the living ego. above statements and gestures would thus mark the triumph of life, the life of the ego and its narcissistic satisfactions, over the death of the other. other dead and nothing can save him from this death (or save us from it), but I am alive. In a narcissistic reversal of Blanchot's words in Instant of My Death, it as if the life in the ego were colliding with the death outside the ego: You are dead. But am alive (9). On the other hand, there something symptomatic and even troubling about this gesture. For nothing so identifies these statements as their outright ambivalence. need to set oneself apart, to have the last word taking issue once again with this reading or that silence, turns every homage of this kind into a symptom. The loss of a love object, Freud reminds us, is an excellent opportunity for the ambivalence in love-relationships to make itself effective and come into the open (Mourning 251). Just as the normal mourning process pushes the ego to give up the inducing it to continue to live, so the struggle of ambivalence that characterizes pathological mourning loosens the fixation of the libido to the by disparaging it, denigrating it and even as it were killing it [indem er dieses entwertet, herabsetzt, gleichsam auch erschlagt] (257). …" @default.
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• W157213305 date "2006-09-01" @default.
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• W157213305 title "The Legacy of Autoimmunity" @default.
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