File spoon-archives/lyotard.archive/lyotard_1998/lyotard.9812, message 119


From: Ariosto Raggo <df803-AT-freenet.carleton.ca>
Subject: Re: Events
Date: Thu, 24 Dec 1998 19:15:14 -0500 (EST)


Often Derrida talks about a strategy of deconstruction that simulates
what is being deconstructed while giving access to exteriority. There
is a doubling of a text, which is just desistance/mimesis as a fold, or
abyssal redoubling, that trick of the mirror used often in baroque
rhetoric called a mise en abyme that allows a writer to give a sort of
behind the scene look at the way the imagination works? Not sure if I
understand him well on this, but at times I wonder how much it has to
do with Klossowsky's approach to simulacra. At any rate, he describes
this strategy as having "to do with the essence, without essence, of
mimesis, with the fact that it _is_ not, that it does not exist, but
_desists_, and that this involves nothing negative." Mimesis, in this
sense, when it (de)constitutes the disappropriation of the subject is
the 'form' of a delay. It interrupts then, the becoming-conscious of a
subject, the accumulation of experience in a memory. The subject's
ability to give birth to itself is postponed by the ineluctable,
another word for delay. In note 22, Derrida writes, "Delay and
"prematuration" which go together -- the belatedness in regard to the
subject's "own" birth -- inscribes the subject in an experience of
"abortion" of which i will have to speak again." In other words,
perhaps there is a perpetual eve of conception. Fresh from reading the
_Fragments_ I notice how Kierkegaard, or better, Climacus, uses
 a strategy of parodic simulation in order to demonstrate "an
advance on Socrates" who according to divine principle was forbidden to
beget, he refers us to _Theaetetus_ 150. Socrates role is that of
midwifery and according to Climacus, the thought of recollection, or
remembering is the "point of concentration for the pathos of the Greek
consciousness." An advance happens when the concentration of pathos is
that of the moment which allows the transition of nonbeing to being to be
conceived. But he wonders if this conception is thinkable and wether or
not it involves an absurdity (from the point of view of reason?), the
"height of the ridiculous."

...


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