Titre d’un poème de P. Celan, Schibboleth sert ici de fil conducteur pour la lecture de celui que l’on considère comme l’un des plus grands poètes de langue . Schibboleth: Für Paul Celan. Front Cover. Jacques Derrida. Passagen-Verlag, – pages Bibliographic information. QR code for Schibboleth. Schibboleth: para Paul Celan by Jacques Derrida, , available at Book Depository with free delivery worldwide.
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Am I to be charged for using the word ‘holocaust’ as a common name? No keywords specified fix it.
It attempts to render justice. But it can equally, at the same moment, take cognizance of its own violence, that is to say the violence that accompanied the founding of the State of Israel. And that the trace is always a survival, everything begins with survival, and thus, by the situation of inheritance and the relation to spectrality, the logic of the spectral which runs through all my work for at least twenty five years in La Carte Postale, Spectres de Marx 11the logic of the specrtal implies another relation to the spirit of which we spoke little earlier, in the sense of the specter as Geist and ghost.
Schibboleth : para Paul Celan : Jacques Derrida :
But this reference to the Shoah forces us in any case to ask ourselves what forgiveness means, if it is possible, if it is necessary, where it comes from, what is the culture that carries the notion of forgiveness, is there forgiveness in cultures where the Torah is not somehow the origin? I’m aware that it might sound too severe. There is in fact in analytic philosophy, in any case in the dominant profile of analytic philosophy, one shouldn’t simplify, there is an altogether spectacular schbboleth in the political history of Europe in this century, that’s true.
And so, there is perhaps in their resentment against deconstruction a certain bad conscience before a philosophy that asks the question of Europe, that xerrida the question of history, etc. Hence the abyss of problems that keep cropping up with negationism and revisionism.
Still, I think that my work has often been associated here with a somewhat caricatural image of deconstruction, a little bit as everywhere in the world, often, to Heidegger and Nietzsche, to German thought, to a somewhat oversophisticated French thought.
What I tried to do was to account, to a certain extent, for the philosophical compatibility in his discourse between what he wrote or taught and what he said as rector in his rectorate speech.
So in his opinion the passage of time could make possible something which was not forgiveness, since the other night I tried to distinguish pure, unconditional forgiveness from all other forms of economy, of excusing, of reconciliation, which are not forgiveness pure and simple.
On the other hand, this very difficulty can urge us to think about the meaning of forgiveness. In this respect, the official attitude of German philosophers, publicly, in any case, was one schibboleyh a massive and radical exclusion of works such as those of Nietzsche and Heidegger, and this lasted a long time. German guilt, when it was felt, after the War, by German citizens or by German philosophers was such – sometimes there was no sense of guilt, but when this sense existed – it was so massive and violent that they began once more to practically prohibit the reading of certain texts by Nietzsche and Heidegger, notably, who were really banned after the War.
I have noticed, and I’m not the only one, my friends too have noticed a great difference between the relation to my work twenty years ago, then ten schibboelth ago and today, it has been changing a derrisa deal.
But we are today the heirs of the victims or the heirs of the butchers. Is it an optical illusion? I think that if he had been in a position to deconstruct, so to speak, the implications of this spiritualism, this would have meant that he was able to decipher in the Nazi discourse and situation that which unfortunately he did not decipher.
How is one to explain, then, Levinas’ harsh reaction towards Heidegger? I don’t know to what extent one may follow Cardinal Lustiger. This is a move that consisted neither of accusing Heidegger of the unforgivable nor of exonerating him from his offences, but of beginning to try to understand what was going on in the reference to the spirit.
Interview With Professor Jacques Derrida, Ecole des Hautes Etudes en Sciences Sociales, Paris
This is horrifying, it is overwhelming. Very early on, there was in Temps Modernes a first wave, and then it subsided, and then there was a great deal of work done, philosophical work, about Heidegger during the 50’s, 60’s, 70’s, without the political question harming this development.
The University of Chicago Press, Auschwitz as a Proper Name Until now I have been asking questions as if Deconstruction, your philosophy of history and historicity, is indeed a response to Auschwitz. The idea of the name to be given to what is called for the sake of convenience: Last Monday, on the 5th of January, you were giving a seminar in Jerusalem, tackling the idea of forgiveness through a dialogue with the work of Jankelevitch.
Nevertheless, I will try not to dodge the questions and the invitation given me. Such is the case of Hanna Arendt, for example.
SCHIBBOLETH NED – Jacques Derrida – Google Books
Thank you for registering to receive information from Yad Vashem. Paul de Man’s War schibboketh, trans. Now it seems paradoxical that, as is sometimes the case, some of these Anglo-American philosophers accuse me, for example, or accuse what they call “deconstruction” of being a-historical, schiboleth.
Why do you think has the Anglo-American philosophical sensibility chosen to bracket off history and historicity after the Holocaust? The first is that I wished to make it clear, in the debate that was starting then – it was a vehement debate, with unspeakable suspicions – that in any case I was not going to play down Paul de Man’s offence, that I was as aware of it as the others and that I didn’t mean in what I was doing, what I was trying to do at that moment, and at the moment I wished to take my responsibilities, I didn’t want to be accused of blindness to the gravity of Paul de Man’s offences.
As to the question of forgiveness, of which we spoke earlier, without the Shoah having been forgotten, there may be a period of the attenuation of the suffering, a distancing of the suffering which is not a forgetting, but which is schibbolth a sort of weakening of the pain that permits other gestures. Trivia About Schibboleth Pour You emphasize so strongly and delicately the significance of idiomacy, but you seem to have generalized these somewhat heavily loaded terms.
It is true that I have constantly tried to work on the question of the signature in philosophy, of the signature and of the date.
This concept is very obscure, very difficult to outline or ground. I don’t feel I have the right, both for reasons of rhetorical rigor and by respect for the victims, to use the name Auschwitz to designate any place where similar things have happened. Be the first to ask a question about Schibboleth Pour Paul Celan.
No trivia or quizzes yet. And I must say that in the relation I try to have with all these events I have no cut-and-dry positions. Not only is the Shoah unique, but basically one cannot think of any genocide in the world, be it in Cambodia or elsewhere, without interpreting it as a crime against the man or the men or the people who are the depositories of the Law, of moral Law.
We will come to this later on. Rosen, in which the viewer was expected to get close to Eva Braun’s sensibility as Hitler’s lover. Would you connect Jankelevitch’s notion of the unforgiven with certain experience or phase in either Jewish or French work of mourning in the postVichy era?
Naas Bloomington and Indianapolis: University of Chicago Press, It would be up to the victims themselves to forgive or not forgive the butchers. Added to PP index Total downloads 4of 2, Recent downloads 6 months 1of 2, How can I increase my downloads? I would like to present questions on two different levels: To see what your friends thought of this book, please sign up.
This book, written in the early sixties, did not deal with the Shoah or the Holocaust. This is where ethical experience begins: