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Archive for the ‘ethics’ Category

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. (more…)

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E. Jeffrey Popke advocates that poststructuralist ethics needs to be taken more seriously in human geography. He believes that poststructuralist theory “offers the potential to break down existing categories of power and knowledge, and thereby to foster alternative narratives, which have the potential to widen the scope and scale of our geographical imaginations.” (298) In the recent explosion of moral considerations among human geographical writings, he believes that there has been a lack of engagement with poststructuralism, at least in part because it is associated with “relativism, or nihilism, which would render ethical accounts impossible.” (299) His essay, then, has the theses. First, and most explicitly, to articulate a theory of poststructuralist ethics that “suggests alternative understandings of spatiality with implications for the practice and performance of human geography.” (ibid.) Second and third, more implicitly, to adequately demonstrate why poststructuralist ethics is not relativistic or nihilistic and to prove why poststructuralist ethics successfully critique traditionalist conceptions of ethics. (The latter two points deserve to be stated formally, because Popke really intends to do more than simply show an alternative vision of spatiality. Instead, he means to use that alternative to ethically criticize the traditional notion of spatiality.) (more…)

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Summary post by David Tomlinson : An example of Derridian dogmatism par excellence (which I think would be enough to make Derrida cringe, with Hägglund’s adherence to what he paradoxically describes as ‘deconstructive logic’), “The Necessity of Discrimination” aims to break apart Derrida and Levinas entirely by pointing to the violence Derrida understands as constitutive of every relation. By reading an ethical motivation into his method of deconstruction – understanding it as an aspiration to a non-violent relation, or an effort to preserve or restore a respect for alterity – one misses Derrida’s rethinking of time as fundamentally disjointed. In his writings on the trace, Derrida elaborates: every event is split between being no longer and being not yet. (more…)

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Summary post by Anderson Mackenzie : This essay is a chapter taken from Critchley’s book, The Ethics of Deconstruction. The major project for the book as a whole is to illustrate Critchley’s contention that deconstruction, as a method of reading philosophy, necessarily involves an ethical demand. In an earlier chapter of the book Critchley makes clear that the notion of ethics which the deconstructive method correlates to is not that of philosophical tradition but rather that of Levinas. “Clotural Readings II” is the fourth chapter in the book; it engages Levinas’s readings of Derrida’s work in order to follow Levinas as he attempts to discern and describe the ethical position of the deconstructive method. (more…)

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