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• W90270372 abstract "f) would like to begin by saying a few words about the title of my paper. It has two / particular advantages over the initial title of my paper, and Heidegger. First, it hints at Derrida' s well-known preoccupation with theoretical borderlines, with those conceptual oppositions and demarcations by which philosophy has traditionally carved out the space of its proper concern, and so insulated itself from what is outside of it. Second, the title, in speaking of a lively dispute, points to the actual tension that is at issue, at least in these few texts, between Derrida and Heidegger a tension concerning the sense of life, and the sense, or non-sense, of death. Over the last short while, as I've been composing the paper, I've become increasingly frustrated by it. In particular, I'm bothered by the word dispute which risks leaving the wrong impression, reducing Derrida's engagement with Heidegger to a simple argument or disagreement. In fact, the engagement is the furthest thing from a simple disagreement. Derrida is not interested in identifying a Heideggerian doctrine some series of propositions or conclusions and then offering an alternative to it. He is not interested in correcting Heidegger's text, but in destroying or destructuring it. This is something very different, and it involves a complicated interpretive strategy. And unless we establish at the outset the character of this strategy that is, unless we make explicit the structural law that governs it we are likely to close ourselves off from Derrida's reading and lose the thread of his argument. The interpretive law that I refer to here is nothing mysterious. It is probably most commonly associated with Heidegger himself, since it was Heidegger who first formalized the law and who reflected upon it at greatest length. Simply put, this law states that in every philosophical work, the very thing which demands to be thought the thing which is the proper concern or the proper affair of the thinking activity withdraws from thought. Although it makes its presence felt everywhere, this thing escapes every attempt on the part of the philosopher to capture or comprehend it. To be sure, this has nothing to do with the intellectual powers of the philosopher himself. He may be as attentive as possible to the implications of his argument, and to the possible objections that might be raised against it; nevertheless, his work will remain inhabited or traversed (or, as Derrida will prefer, haunted) by something unthought, something that leaves its trace in every thesis, every proposition, every conclusion, but finally stands in excess of all of them. The obvious question arises: what is this unthought? For Heidegger, as you will already be anticipating, this thing that is at issue in every work of thought, but in the manner of a withdrawal, is Being itself. His argument can be (ruthlessly) summarized in the following way1: In all given things, there is the thing that is actually given, the thing given in actuality. And it was the destiny of philosophy, of the philosophical tradition, to inquire into this actuality, to raise the question concerning the essence of the actual being. But in all given things, there is also the giving itself, through which, and by way of which, these actual things, and the world itself, are given. This giving itselfgrasped in its difference from what is given is an event, an event which Heidegger identifies as the event of Being itself. It is an event, as I have already suggested, that has the character of a withdrawal. Being, Heidegger argues, withdraws from us, and in this withdrawal, gives rise to thought, drawing thought after it, eliciting man to look beyond what is merely present in" @default.
• W90270372 created "2016-06-24" @default.
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• W90270372 date "2016-01-01" @default.
• W90270372 modified "2023-09-24" @default.
• W90270372 title "Derrida and Heidegger: A Lively Border Dispute" @default.
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