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"Derrida, Jacques Interviews."
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Islam and the West
In the spring of 2003, Jacques Derrida sat down for a public debate in Paris with Algerian intellectual Mustapha Chérif. The eminent philosopher arrived at the event directly from the hospital where he had just been diagnosed with pancreatic cancer, the illness that would take his life just over a year later. That he still participated in the exchange testifies to the magnitude of the subject at hand: the increasingly distressed relationship between Islam and the West, and the questions of freedom, justice, and democracy that surround it. As Chérif relates in this account of their dialogue, the topic of Islam held special resonance for Derrida—perhaps it is to be expected that near the end of his life his thoughts would return to Algeria, the country where he was born in 1930. Indeed, these roots served as the impetus for their conversation, which first centers on the ways in which Derrida’s Algerian-Jewish identity has shaped his thinking. From there, the two men move to broader questions of secularism and democracy; to politics and religion and how the former manipulates the latter; and to the parallels between xenophobia in the West and fanaticism among Islamists. Ultimately, the discussion is an attempt to tear down the notion that Islam and the West are two civilizations locked in a bitter struggle for supremacy and to reconsider them as the two shores of the Mediterranean—two halves of the same geographical, religious, and cultural sphere. Islam and the West is a crucial opportunity to further our understanding of Derrida’s views on the key political and religious divisions of our time and an often moving testament to the power of friendship and solidarity to surmount them.
eBook
Jacques Derrida
Jacques Derrida: Live Theory is a new introduction to the work of this most influential of contemporary philosophers.It covers Derrida's corpus in its entirety - from his earliest work in phenomenology and the philosophy of language, to his most recent work in ethics, politics and religion.
eBook
For Strasbourg
For Strasbourg consists of a series of essays and interviews by French philosopher and literary theorist Jacques Derrida (1930-2004) about the city of Strasbourg and the philosophical friendships he developed there over a forty year period. It is a profound interrogation of the relationship between philosophy and place, philosophy and language, and philosophy and friendship.
eBook
Event Television: Derrida's Small Screen
This essay brings Jacques Derrida's appearances on the small screen into dialogue with his theoretical writings on television as medium. Developing the notion of medial \"rhythm\" outlined in Echographies of Television (1996) and elsewhere, the essay argues that Derrida's reflections on broadcast television are important resources for thinking the protean phenomenon of television in a digital age. Despite his suspicions of the structural distortions of the televisual frame, Derrida adapts the medium to his own ends in gesturing towards what this essay calls a \"television of the event.\" At a time when television's digital mutations offer fresh possibilities for—and obstacles to—thinking differently, Derrida's involvement with the small screen shows that a new relation to television only ever begins by looking at and listening to what is happening before our eyes.
Journal Article
Introduction
The daylong event on December 8, 2017, honoring the legacy of Peggy Kamuf on the occasion of her retirement from teaching, her many contributions to the institution and the field, and the immense, immeasurable generosity she extended to so many—friends, students, colleagues—began with a series of origin narratives, each participant adding to the registry stories of their first encounters with Peggy. \"L'animal autobiographique\" was such an event, mediated further by the presence of Safaa Fathy's film crew shooting what would later become D'ailleurs, Derrida. (None of the scenes at Cerisy made it into the final version of the film, although the crew was ubiquitous throughout the ten-day colloquium.) An effect of the film crew's presence was that the event, already at the threshold of a spectacular hysteria, rendered every activity a scene in a movie to come, every participant at Cerisy an actor. Accompanying these tales of early admiration-intimidation, however, is a second pattern, that of foundational scenes of generosity, so that Wills's initial shame is made to dissipate by Peggy's warmth during a postsession reception or dinner: \"how kindly she made room for me in that complicated articulation of academic space.\"
Journal Article
The Ghost in the Interview: Spectres of Mnemotechnics in \Our Automated Lives\
Background sounds, including a bell ringing, the clatter of cutlery and occasional crashes, acousmatically intervene in the conversation.2 The ensemble of images and sounds here collectively constitute an audiovisual flux that crosshatches with the \"fluxes of consciousness\" of the spectators, by means of technologies usually mobilized in order to remotely \"hypersynchronizing\" consciousnsesses (2011b, 85).3 To study, or analyze, these videos then would be to explore critically the imbrications of the audiovisual fluxes and fluxes of consciousness diachronically (52).In a \"televised\" discussion on the topic of ghosts in relation to time, Derrida and Stiegler debate the question of what part technology might play in mediating such spectres, leading the latter to state that mediating transmission consists in the \"irreducible distension between the event and its recording\" (Derrida and Stiegler 2002, 125).[...]it is as if there is a double-clock at work.Roland Barthes (2002 [1974]) famously explores aspects of the transformative process of transcription in \"De la parole a ľécriture\", an essay in which he also employs the notion of gains and losses to interrogate the nature of the procedure of transforming the spoken into written, the motional into the fixed.
Journal Article
Derrida, Coleman, and Improvisation
[...]in addressing harmolodics, which is Coleman's specific language regarding improvisation, I saw him as describing an embodied conceptual space, whereby the individual or collective must navigate a fluctuating series of deliberations amongst self and world in order to transform their understandings of material and emotional contexts into sonic media. [...]in his address, \"For Mumia Abu-Jamal,\" Derrida is reacting to rigid compositional forms embodied through the prison. [...]as noted above about Abu-Jamal's understandings of imprisonment, for Derrida, a prison is also both a physical place the body is bound, along with how psychosis is formulated to imprison one's mind to align with rigid hierarchies. The mental prison structure is the community acceptance of the notion that the information presented is complete and unbiased. [...]the mental prison is represented through the governmental corporative media conglomerate's abilities to bombard and thus create acceptance in communal psyches of the graphed images honest in representation. Improvisational responsibility is a set of ethics. [...]with the addition of West's discussions of the tragic dimensions of hope as related to Blackness, improvisational responsibility is the necessity to stay engaged with an aporia while acknowledging the impossibility or guarantee of ever experiencing the desired outcome.
Journal Article