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By Joanna Hodge

This is a finished research into the topic of time within the paintings of Jacques Derrida and shows how temporality is likely one of the hallmarks of his idea. Drawing on a big selection of Derrida's texts, Joanna Hodge:

  • compares and contrasts Derrida's arguments concerning time with these Kant, Husserl, Augustine, Heidegger, Levinas, Freud, and Blanchot
  • argues that Derrida's radical figuring out of time as non-linear or abnormal is key to his goal of blurring the excellence between past and current, biography and literature, philosophical and non secular meditation, and the character of the self
  • explores the subjects of demise, contact and transcendence to argue that if thought of lower than the subject of temporality there is more continuity to Derrida's proposal than formerly considered.

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Thus, analyses of chance can replicate the very difficulty which Derrida identifies in Heidegger’s and Husserl’s writings on time, of surreptitiously reinstalling a privilege between two versions of the one structure, chance or time, when the enquiry requires leaving the relation between the two undecided, even to the extent of refusing the thought that there are two contrastable instances at all. The chance of chance turning out to be significant or insignificant is for Derrida no more amenable to a rule of hierarchical organisation than are the various notions of time, called authentic, inauthentic, primordial and derived.

I shall return to this in discussion of Derrida’s Introduction to Husserl’s ‘Origin of Geometry’, in the next chapter. Ricoeur indicates a tension between conflicting concepts of philosophy, as achieved totality and as infinite task: But, what is philosophy as an Idea, as a task? What is its relation to the whole of civilization? From the start, to designate philosophy as an Idea is to emphasize its two traits of totality and infinity. Husserl even calls it a telos, an end aimed at, for it is the telos of the science of the whole of being.

14 ‘Aphorism countertime’ 29 Freud remarks in his essay ‘On Narcissism: An Introduction’ (1914): the formation of an ego ideal and sublimation are quite differently related to the causation of neurosis. As we have learnt, the formation of an ideal heightens the demands of the ego, and is the most powerful factor favouring repression; sublimation is a way out, a way by which those demands can be met without involving repression. (PFL 11, p. 89)15 The essay concludes with the following observation concerning an instability in the distinction between ideal-formation and sublimation: The frequent causation of paranoia by an injury to the ego, by a frustration of satisfaction within the sphere of the ego ideal, is thus made more intelligible, as is the convergence of ideal-formation and sublimation of the ego ideal, as well as the involution of sublimations and the possible transformation of ideals in paraphrenic disorders.

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