Michael Naas engages Derrida’s notion of hospitality and inheritance by looking at Derrida’s writings and reflecting on his own personal encounters with Derrida. The central question “Alors qui êtes-vous?”or ‘who are you?’ marked the beginning of Naas’ first interaction with Derrida. Naas views this question as an invitation, not ‘who are you’ as in ‘what are you doing here’, but rather, ‘what is your name’ and ‘tell me more’. Continue Reading »

This article is useful for any of you seeking to bring dimensions of gender into Derrida’s discussions of political community, specifically the impasse between universality and singularity, and the undecidability of justice. For Diane Perpich, critical engagement with the notion of sexual difference in relation to political desire opens up possibilities to move beyond (if not fully overcome) the conceptual impossibility of justice, and to resolve the impasse between universality and singularity in relation to political belonging. Despite the author’s intentions, I personally felt the article served as a compelling illustration of the difficulty of getting beyond these aporias. However, it is smart and incisive, and worth reading for anyone interested in engaging these questions. Continue Reading »

In “Saying ‘Yes” to Africa.” Wise critiques Derrida from an African perspective while critiquing the conference “Whither Marx?” at which he spoke. He speaks of the haunting of the conference by the absence of black African Marxist voices, at this “international” conference.According to Christopher Wise, Derrida deconstructs the form of the book itself with Spectres of Marx, because he is Judeo-African, and thus inherits a different logic that undermines the Western literacy of academia and of the book. He views Derrida’s position as a critique of “white European ethnocentrism”. However, he feels that his perspective is somehow too idiosyncratic for Africans and Jews alike. Continue Reading »

Discourse within modern day liberal democracies is increasingly imbued with rhetoric and discussion concerning rights. While the incentive for the acquisition of certain rights may be understood or interpreted in various ways from differing perspectives across the political spectrum, as demonstrated by Samuel A. Chambers in the early pages of his essay, “Ghostly Rights”, a fundamental quality influencing the nature of rights is ultimately excluded from the rights dialogue: the spectralquality of rights themselves. However, as Chambers illustrates, rights dialogues are indeed inextricably linked to a ghostly presence, to a hauntology which renders rights themselves as unreal. Continue Reading »

Delacampagne writes a bird’s eye view of Derrida the political figure, through which his philosophy seems subject to a deconstruction similar to the one he practiced himself. The essay proclaims itself a check of Derrida’s politically active coherence, but the lens through which Delacampagne connotes judgment on his political character seems to violate the solidarity of the text while dismissing Derrida’s own textual explorations on the ethics of political action. Continue Reading »

The author is interested in re-examining Derrida’s legacy and its role in critical philosophy and the contemporary moment of modernity in a way that does away with what he sees as the generally limited potential of recent French thought.

What’s at stake for him is the understanding that “at the precise moment when sovereignty is being over-determined by economic, military and political hegemony” (Beardsworth 59), Derrida’s notion of democracy to come seems to perform as more a negotiation of the impossible than a recreation of what is possible. Continue Reading »

David Carroll’s essay ““Remains” of Algeria: Justice, Hospitality, Politics” examines the intersection between Derrida’s Algerian-Jewish upbringing and his conceptions of ethics, justice, and hospitality. Carroll posits that the uniqueness of Derrida’s experience as a French Jew in Algeria located him uncomfortably between two identities: Derrida was neither fully Arab Algerian nor French colonialist; he was a Jew and subject to “othering” from both communities. Continue Reading »