250 research outputs found
Textos sobre violencia: de lo impuro. (Contaminaciones, equĂvocos, temblores)
This article interrogates a certain philosophical scene â one which constitutes itself through the position of what Jacques Derrida calls âthe ethical instance of violence.â In the course of the essay, I analyze this quasi-juridical scene through readings of Aristotle, Walter Benjamin, and Giorgio Agamben among others. The scene, built on texts on texts on violence, demands a logic of purity; it is wary of contaminations and equivocations. And yet it thrives on them. In analyzing the implications of text, writing, and trace for the philosophical discourse on violence, I follow Derrida âjust to seeâ what could make the scene tremble.Este artĂculo interroga cierta escena filosĂłfica âuna que se constituye a travĂ©s de la posiciĂłn de lo que Jacques Derrida llama âla instancia Ă©tica de la violenciaâ. En el curso del ensayo, analizo esta escena cuasi-jurĂdica a travĂ©s de las lecturas de AristĂłteles, Walter Benjamin y Giorgio Agamben, entre otros. La escena, construida sobre textos sobre textos sobre violencia, exige una lĂłgica de la pureza; es recelosa de conta-minaciones y equĂvocos. Y sin embargo, se alimenta de ellos. Analizando las implicaciones del texto, la escritura y la huella para el discurso filosĂłfico sobre la violencia, sigo a Derrida âsolo para verâ que puede hacer temblar esta escena
Ă corps: The corpus of deconstruction
This article pursues the exploration of how contemporary works of deconstruction can challenge preconceptions of the body and embodiments and interrogate their limits, particularly in relation to intertwined foldings of desire, gender, race and sexuality. Through readings of Jacques Derrida and Sarah Kofman, the authors show that deconstruction allows for an understanding of the body or bodies that goes beyond the present body â indexed as human, male, white, able, living body â thus opening up towards the thinking of bodies and corporealities exceeding the limitations of Christian transsubstantiation and of the Eucharist.
The deconstructive body is not one of communion; it is one of (self-)interruption, diffĂ©rance and non-presence. It is the other's body â or the body as otherly. The authors then analyse the ethical-political implications of this thinking of another body, one inassimilable by Western metaphysics, and marked by incalculable sexual differences, animality, undecidable life-death, machinicity, monstrosity, and so on
Texts on Violence: Of the Impure (Contaminations, Equivocations, Trembling)
This article interrogates a certain philosophical scene â one which constitutes itself through the position of what Jacques Derrida calls âthe ethical instance of violence.â This scene supposes a certain âstyleâ of writing or doing philosophy, and perhaps even a certain philosophical âgenreâ or âsubgenreâ: the philosophical discourse on violence. In the course of the essay, I analyze this quasi-juridical scene through readings of Aristotle, Walter Benjamin, Giorgio Agamben, Judith Butler, Slavoj ĆœiĆŸek, Werner Hamacher, Rodolphe GaschĂ©, and Martin HĂ€gglund among others. The scene, built on texts on texts on violence, demands a logic of purity; it is wary of contaminations and equivocations. And yet it thrives on them. In analyzing the implications of text, writing, and trace for the philosophical discourse on violence, I follow Derrida âjust to seeâ what could make the scene tremble
Diferencia sexual, diferencia ideológica : Lecturas a contratiempo (Derrida lector de Marx y Althusser en la década de 1970 y mås allå)
Este ensayo presenta una descripciĂłn de los escritos inĂ©ditos de Jacques Derrida sobre Marx y Louis Althusser en la dĂ©cada de 1970, y un estudio de conceptos como ideologĂa, diferencia sexual, reproducciĂłn, violencia, dominaciĂłn o hegemonĂa en perspectiva deconstructiva. Se trata de pensar en una otra economĂa, mĂĄs allĂĄ de la economĂa del cuerpo propio.
El artĂculo fue publicado en el Volumen 7 de la Revista Demarcaciones, "a 25 años de Espectros de Marx.
Resisting the Present: Biopower in the Face of the Event (Some Notes on Monstrous Lives)
In its hegemonic definition, biopolitical governmentality is characterised by a seemingly infinite capacity of expansion, susceptible to colonise the landscape and timescape of the living present in the name of capitalistic productivity. The main trait of biopower is its normative, legal and political plasticity, allowing it to reappropriate critiques and resistances by appealing to bioethical efficacy and biological accuracy. Under these circumstances, how can we invent rebellious forms-of-life and alternative temporalities escaping biopolitical normativity?
In this essay, I interrogate the theoretical presuppositions of biopolitical rationality. I provide a deconstruction of the conceptual and temporal structures upholding the notion of biopolitics, in view of laying the ground for new forms of resistance. The articulation between life and power has a long philosophical history, which has been largely ignored by social theorists and political thinkers using biopolitics as an interpretative model. I re-inscribe this model within the tradition of critical materialism, by articulating Foucaultâs âcritical ontologyâ to recent philosophical works on biological plasticity (Malabou). In these discourses, the logic of biopower depends on a representation of life â âthe livingâ â as living present. Biopower finds itself anchored in the authority of the present, that is to say, of being-as-presence (ontology); it sustains presentist definitions of life and materiality, be it under the form of a âplasticâ ontology. By drawing on Derridaâs notions of âspectralityâ and âlife-deathâ and Francesco Vitaleâs work on âbiodeconstructionâ, I deconstruct these discourses on life and materiality and attempt to dissociate them from their ontological grounding, in order to suggest new paths of resistance to biopower. In particular, I follow the tracks of âthe monsterâ in the work of Foucault, Derrida and Malabou. Foucault tells us that the monster is a singular figure, parasitic and subversive, beckoning a life beyond life, at once organic and non-organic, located at the limit between the normal and the exceptional, and exceeding the scope of biopolitical normativity in both theoretical and practical terms. It exists at the intersection of what Foucault names âthe symbolics of bloodâ and âthe analytics of sexâ. As such, it materialises a self-transformative dimension of the living which remains, I argue, inadequate to Malabouâs representation of plasticity. The monstrous is a self-deconstructive motif calling for another biopolitical rationality, before or beyond ontological reductions or reconstructions
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