Specters of Marx: The State of the Debt, The Work of Mourning, and the New International

This paper argues that Derrida’s aporetic conclusions regarding moral and political concepts, from hospitality to democracy, can only be understood and accepted if the notion of differance and similar infrastructures are taken into account. This is because it is the infrastructures that expose and commit moral and political practices to a double and conflictual (thus aporetic) future: the conditional future that projects horizonal limits and conditions upon the relation to others, and the unconditional future without horizons of anticipation. The argument thus turns against two kinds of interpretation: The first accepts normative unconditionality in ethics but misses its support by the infrastructures. The second rejects unconditionality as a normative commitment precisely because the infrastructural support for unconditionality seems to rule out that it is normatively required. In conclusion, the article thus reconsiders the relation between a quasi-transcendental argument and its normative implications, suggesting that Derrida avoids the naturalistic fallacy.

/pdf/deconstructive-aporias-quasi-transcendental-and-normative-4n18e87963.pdf

Deconstructive aporias: quasi-transcendental and normative

BEARDSWORTH, Richard. Derrida and the Political. London and New York: Routledge, 1996. xvii + 174 pr. Paper, $16.95--Even though the title of this book, which announces its place in the series "Thinking the Political," might be somewhat misleading, Richard Beardsworth provides one of the best philosophical studies of Derrida to date. Beardsworth does not try to answer the questions that have come to be associated with the issue of the political in Derrida, such as whether Derrida can offer an account of the criteria that should determine political decisions. Nor does Beardsworth concentrate his attention on Derrida's more overtly political writings. Yet he has written a study that can be understood as a prolegomenon to any future discussion of the political in Derrida. Beardsworth's first chapter is largely devoted to a discussion of two of Derrida's texts, "Linguistics and grammatology" on Saussure from Of Grammatology and "Before the Law" on Kafka's story of the same name. In the course of these readings, Beardsworth introduces the three notions of aporia, time, and law that are essential to the subsequent discussion. Beardsworth's thesis is that Derrida's critics, and no doubt some of his followers as well, have greatly underestimated the complexity of Derrida's account of the relation between the aporia of time and the aporia of the law. The central chapter of Derrida and the Political attempts to respond to Gillian Rose's Hegel-inspired criticisms of Derrida as a latter-day Kantian who remains trapped in formalism. This is the most valuable part of the book, and one wishes that Beardsworth had had the space to develop his reading of Glas in more detail. In any event, on Beardsworth's account, Derrida contests the Hegelian challenge on the grounds that Hegel reduces history to logic and thereby suppresses the event of time. However, Beardsworth concedes that, insofar as Derrida himself fails to offer an account of the historico-material determinations of time, he also remains vulnerable to the same complaint. On this basis Beardsworth sketches an argument in this chapter and in the conclusion for the need to supplement Derrida's account with a philosophy of technology of the kind proposed by Bernard Stiegler. I suspect that it is the confrontation between Derrida and Levinas which Beardsworth stages in the third chapter that, at least for the moment, will receive the most attention. Beardsworth contests the claim that Levinasian ethics provides the political supplement to Derrida's work. …

Derrida and the Political

force. It is changing concrete conditions of labour in China when mediated through exchange processes in relative space time that transforms value as a social relation in such a way as to bring the concrete labour process in Mexico to closure” (Harvey 2006, p. 144). 4.5 Decolonizing Prosperity For Fernanda and for Gloria, all of these practices of consumption—from the basic level of survival to the brazen level of a down payment on a house—were revelatory of God’s abundant love for them. The practices of prosperity became central to Fernanda’s engagement with the MCI and Gloria’s involvement with a local micro-credit NGO. At the MCI, congregants consume the dozens of books written by lead Pastor Castellanos and his wife, Claudia, as well as the other tomes by evangelists and pastors from around the world, such as Benny Hinn, David Yonggi Cho, and Joel Osteen. The “Commercial Center” at the church was constantly abuzz with women and men contemplating the new jewelry collections that came weekly, CDs and DVDs of the local celebrity church music group, Generación 12, clothing, stationary, and all other manner of products not only attracted the consuming habits of an upwardly mobile congregation, but indeed branding them as a particular kind of Christian in the streets of Bogotá. Youth proudly sport their G12 backpacks and notebooks, while the women recognize each other’s jewelry and umbrellas, and the gentlemen compare Bibles. These acts of consumption proudly announce inclusion into the institution of the MCI. They also betray a purchasing power made possible by an increasingly affluent and also indebted urban population in Bogotá. This conspicuous consumption (Veblen 1918; Mason 1981; Douglas and Isherwood 1996; Schui 2014) marks the faithful as fully included in the MCI, and proud of it.

/pdf/card-carrying-christians-credit-debt-and-believing-in-3hg39vt0vm.pdf

Card Carrying Christians: Credit, Debt, and Believing in Emerging Colombia

Section 17(1) of the Animal Care and Protection Act 2001 (Qld) (‘ACPA’) provides that ‘[a] person in charge of an animal owes a duty of care to it’. Until the Northern Territory adopted that same expression in its Animal Welfare Act, the ACPA was the only animal protection statute in Australia that suggested that a nonhuman animal is owed a duty. What is at stake in this thesis is the contrasting of that legal duty, posited to derive legal justice, with Derridean justice that demands that a duty is owed to other beings. This research addresses the question: could s 17 of the Animal Care and Protection Act 2001 (Qld) represent a Derridean justice-based approach to animal protections? To address this question, this thesis develops a legal and contextual analysis of ACPA s 17. It also applies Derrida’s proposition of deconstructions to ferret-out how rationality, embedded in the metaphysics of presence, gets-to-work in law. The purpose is to test if ACPA s 17 delivers what it promises. This research examines whether ACPA s 17 provides any undoing of the Western inheritance, which through rationality justifies using, mistreating, and slaughtering nonhuman animals for human animal ends.
Within this research, ACPA s 17 is examined in context to the Western cultural trace that Derrida described as a ‘culture of sacrifice’. Derrida’s lens offers a unique perspective since he provided a different accounting of beingness. That is one that breaks down human-animal difference. It enables contrasting of Western conceptions of duties and rights that continue to rely on rationality as bases for ‘ethics’. The deconstructive approach highlights our Western modes of thinking and reasoning that reinstitute that violent culture of sacrifice. This research offers: a rich discussion of relevant Derridean propositions; a contrasting of Anglo-American and Continental perspectives of what is thought to be owed to nonhuman animals, a survey of neurosciences to ascertain if Derrida’s propositions of beingness remain credible, and various approaches to legal contextualisation of ACPA s 17.
The new knowledge developed in the research includes a rich legal characterisation of ACPA s 17. The research finds that, in contrast to existing commentary, ACPA s 17 is not an implementation of ‘negligence’, and neither could it be properly described as implementing a ‘guardianship’ model. It is a regulatory type offence that is constrained by many layers of anthropocentric law. Various problems that limit the effect of ACPA s 17 are highlighted. The research makes suggestions for law reform. The thesis finally brings together the traces gathered in the research, through a legal analysis, and a deconstructive reading, of a relevant appeal case. Unfortunately, ACPA s 17 does not institute a legal duty that is owed to nonhuman animals. Neither does it appear to be an opening toward Derridean justice.

Could s 17 of the Animal Care and Protection Act 2001 (Qld) represent a Derridean justice-based approach to animal protections?

List of Abbreviations Introduction: Derrida's Legacies 1. The Structure of Aporia 2. Derridean Inheritance 3. Inheriting Democracy to Come 4. Questioning Normativity 5. Politics of Friendship as Democratic Inheritance 6. Inheriting Birth Conclusion: Inheriting Derrida's Legacies Notes Bibliography Index

Derrida and the Inheritance of Democracy

8. A Petty Pedagogy? Teaching Philosophy in Derrida’s “Cogito and the History of Madness”

This essay explores the treatment of violence in Derrida's ethico-political work, stressing the underlying continuity of Derrida's thinking of politics, from his first reading of Levinas to one of the last notions he developed, autoimmunity. Haddad analyzes the use to which the idea of a “lesser violence” has been put, arguing that it is incompatible with Derrida's other claims.

A Genealogy of Violence, from Light to the Autoimmune

Inheriting Democracy to Come

Foucault/Derrida Fifty Years Later: The Futures of Genealogy, Deconstruction, and Politics

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