Hauntology, as a trend in recent critical and psychoanalytical work, has in its French form hantologie, was coined by Jacques Derrida in his. Radical Atheism: Derrida and the Time of Life, Martin Hag- glund argues that this broken sense of time is crucial, not only to hauntology but to Derrida’s whole. Jacques Derrida .. That is what we would be calling here a hauntology. Ontology opposes it only in a movement of exorcism. Ontology is a conjuration.

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Levinas had criticized both Husserl and especially Heidegger for failing to recognize the specificity — and non-phenomenality — of the ethical relation to others. In it, Marx advances that belief in the religious spectre, thus in the ghost in general, consists in autonomising a representation Vorstellung and in forgetting it’s genesis as well as its real grounding reale Grundlage.

If one does not give oneself up to this invisibility, then the table-commodity, immediately perceived, remains what it is not, a simple thing deemed to be trivial and too obvious. These seismic events come from the future, they are given from out of the unstable, chaotic, and dislocated ground of the times.

One must constantly remember that this absolute evil which is, is it not, absolute life, fully present life, the one that does not know death and does not want to hear about it can take place. Thus hauntology serves not only as an ethical elaboration of the concept of deconstruction, but as a political one as well. It is a great moment at the beginning of Capital as everyone recalls: It is in thinking of this original prostitution that, as we recall, Marx liked to cite Timon of Athens and his prophetic imprecation.

What costs humanity very dearly is doubtless to believe that one can have done in history with a general essence of Man, on the pretext that it represents only a Hauptgespenst, arch-ghost, but also, what comes down to the same thing — at bottom — to still believe, no doubt, in this capital ghost.

Of a speech first of all, but what would this speech say? Which is as much as to say that, for this very reason, it is destined to survive them. Derrida’s writing in Spectres is marked by a preoccupation with the “death” of communism after the fall of the Soviet Unionin particular after theorists such as Francis Fukuyama asserted that capitalism had conclusively triumphed over other political-economic systems and reached the “end of history.

He disavowed it, however, by clinging — despite his theory of the unconscious — to the idea of self-presence as the ground and telos of psychic activity. Ontology opposes it only in a movement of exorcism. To assimilate him so as to stop frightening oneself making oneself fear with him. What does belong to us as objects, however, is our value.


Over the years, Derrida introduced a number of other equally provisional terms. To speak, to adopt or borrow speech, and to be exchange-value is here the same thing. He analyses time as that which is first of all abstract or ideal ein Ideelles since it is the negative unity of being-outside-self like space of which it is the truth.

But what would Enlightenment be without the market? And how is what takes place on the one band among men, in their apprehension of time, explained by what takes place on the other hand among those spectres that are commodities? Show 25 25 50 All.

On the other hand, one must pay attention to the conjuring mechanism that Freud then puts forward to justify himself for not having thought that he ought to begin from where he could have begun, from where he ought to have begun, nevertheless, him for example you understand well what I mean: And what if it were the Thing itself, the cause of the very thing one is seeking and that makes one seek?

And most of all it does not necessarily entail a general phantasmagorisation in which everything would indifferently become commodity, in an equivalence of prices. One could not even complicate, divide, or fracture sufficiently the concept of use-value by pointing out, as Marx does for example, this obvious fact: Between the two beliefs, as always, the way remains narrow.

Derrida, Jacques (1930–2004)

It was what it was, use-value, identical to itself. But nothing would be possible, beginning with the critique, without the surviving, without the possible survival of this autonomy and this automatism outside the head.

Present existence or essence has never hsuntology the condition, object, or the thing [chose] of justice. For democracy-to-come and thus for justice. My hunch is that hauntology is already haunting itself. This double socius binds on the one hand men to each other.

If capitalisation has no rigorous limit, it is also because it comes itself to be exceeded. Clouds on a cold night, landscape or setting of Hamlet upon the apparition of the ghost “it is past midnight, bitterly cold, and dark except for the faint light of the stars”. Perhaps for this reason, Derrida continued to return to the works of Freud and other psychoanalysts long after he had ceased to write about the work of Husserl.

Theo-anthropological figure of indeterminate sex Tisch, table, is a masculine nounthe table has feet, the tab e has a head, its body comes alive, it erects its whole self like an institution, it stands up and addresses itself to others, first of all to other commodities, its fellow beings in phantomality, it faces them or opposes them, For the spectre is social, it is even engaged in competition or in a war as soon as it makes its first apparition.


This is why ” retromania ” has reached fever pitch in recent years, as Simon Reynolds demonstrates in his new book – a methodical dissection of “pop culture’s addiction to its own past”. Of the injunction or oath that puts Capital in motion?

Hauntokogy Thing is neither dead nor alive, it is dead and alive at the same time. One would have to put this table on the auction block, subject it to co-occurrence or concurrency, make it speak with so many other tables in our patrimony, so many that we have lost count of them, In philosophy, rhetoric, poetics, from Plato to Heidegger, from Kant to Ponge, and so many others.

It associates them insofar as they have been for all times interested in time, Marx notes right away, the time or the duration of labour, and this in all cultures and at all stages of techno-economic development.

Facing up to the others, before the others, its fellows, here then is the apparition of a strange creature: For the reader or critic, the mystery of literature is the opacity — the irreducible remainder — at the heart of writing that can never be completely interpreted away. Persons are personified by letting themselves be haunted by the very effect of objective haunting, so to speak, that they produce by inhabiting the thing.

Hauntology: A not-so-new critical manifestation | Books | The Guardian

As we must hasten the conclusion, let us schematise things. In order for there to be any sense in asking oneself about the terrible price to pay, in order to watch over the future, everything would have to be begun again.

In work to come, it will no doubt be necessary to link it to the question of phantomatic spectrality. Works of art derrida haunted, not only by the ideal forms of which they are imperfect instantiations, but also by what escapes representation.

These questions are not destabilising as the effect of some theoretico-speculative subversion. Its use-value, Marx seems to imply, was intact. Let us paraphrase a few lines as literally as possible before citing the translation. Marx believes he must limit this co-extensivity to commodity production. They always relate to what is proper to man, to the properties of man: