By Jacques Derrida
Derrida reads the relation of time to present via a couple of texts: Heidegger's Time and Being, Mauss's The Gift, in addition to essays through Benveniste and Levi-Strauss that suppose Mauss's legacy. it's, although, a quick story by way of Baudelaire, "Counterfeit Money," that courses Derrida's analyses all through. At stake in his interpreting of the story, to which the second one 1/2 this publication is dedicated, are the stipulations of reward and forgiveness as basically sure up with the flow of dissemination, an idea that Derrida has been figuring out for lots of years.
For either readers of Baudelaire and scholars of literary thought, this paintings will turn out indispensable.
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Il arrive que par amour une mère soit obligée d'abandonner son enfant. Elle n'est pas mauvaise pour autant, bien que ce soit ainsi qu'elle est le plus souvent jugée, mais elle n'a rien à lui donner. Si elle garde son enfant, il n'a aucune probability; par amour, elle l'abandonne. À quel destin cet enfant sera-t-il voué?
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Extra info for Given Time: I. Counterfeit Money (Vol 1)
It is the logic of exchange or the symbolics of restitution—or one could also say of the re-institution—of nature, beyond the oppositon nature/ culture, phusisinomos, or phusisithesis, and so forth. Archaic society, the archaic, or the originary in general can be replaced by anything whatsoever (by X or by Chi), by nature, the mother, father, creator, supreme being, prime mover, logos, masculine or feminine possessor of the phallus: One will always find again the same schema, one will find (oneself) back there all the time—in a circular manner.
XVII, XX ("Right of Inspection," trans. David Wills, in Art & Text, no. 32, Autumn 1989 pp. 60, 62). The Madness of Economic Reason I 61 Arr be fitting to their—very vast—scale. Mauss would be excusing himself for having concluded too quickly, for having given insufficient guarantees of his statements, for having insufficiently demonstrated his justificatory reasons. Which implies that by good ethical standards—and here the good ethical standards of scientific discourse— one must not take sides unless one is able to do so neither in the dark, nor at random, nor by making allowance for chance, that is, for what cannot be thoroughly anticipated or controlled.
It faut bien titre sur ses gardes pour reconnaitre la fausse monnaie que donne un ami," Honore de Balzac, Splendeurs et miseres des courtistitzes, in a chapter titled "Ce que c'est que les filles" (What Prostitutes Are), from Part I "Comment aiment les filles" (How Prostitutes Love)) One should recall at least the immediate context of this warning that also speaks about the "literary critic of today": Women who led the life that Esther had then so violently repudiated reach an absolute indifference concerning men's external appearance.