By Lisa Foran
This publication provides the relation among the topic and the opposite within the paintings of Jacques Derrida as one in every of ‘surviving translating’. It demonstrates the main function of translation in pondering distinction instead of identification, starting with the paintings of Martin Heidegger and Emmanuel Levinas. It describes how translation, and its moral calls for, acts as a leitmotif all through Derrida’s writing; from his early paintings on Edmund Husserl to his final texts on politics and hospitality. whereas for either Heidegger and Levinas translation is usually attainable, Derrida’s account is marked via the problem of impossibility. increasing translation past a only linguistic operation, Foran explores Derrida’s debts of mourning, dying and ‘survival’ to provide a brand new viewpoint at the ethics of subjectivity.
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Extra resources for Derrida, the Subject and the Other: Surviving, Translating, and the Impossible
72 Without wishing to oversimplify Heidegger’s thinking on this point, ‘Greek’ might here be understood as that moment in history when man first enquired into the nature of Being, when man first asked questions such as ‘what does it mean to be’? or ‘how are things what they are’? As soon as man began asking these questions, whose very possibility depends upon the possibility of language, then a special relationship between man and Being emerged. The ‘certain essence of man’ brought forth here by Being is man’s relation with Being.
75 Being ‘dispenses’ the space in which history unfolds by revealing itself in beings and simultaneously concealing itself. ’76 This ‘error’ is man’s inability to grasp his own essence, the essence of Being and the distinction between them. In other words, Being reveals beings and illuminates them but because part of the essence of Being is to ‘keep to itself ’ or conceal itself behind The Saying of Heidegger 31 what it gives, beings—including man—are in error, that is, they do not think or see Being itself.
A distinction between primordial concealment and a second order concealment is found in Being and Time and continues to operate in Heidegger’s thinking here. Primordial concealment is the withdrawal of Being as it gives being and is essential to Being itself. It is only from this primary concealment that any unconcealment or truth of Being can emerge. Secondary concealment on the other hand is that which has been unconcealed by Being but now remains in disguise. This second order concealment is much like the ‘semblance’ of Being and Time.