By Dana Hollander
Quick preview of Exemplarity and Chosenness: Rosenzweig and Derrida on the Nation of Philosophy (Cultural Memory in the Present) PDF
Religion and information: the 2 assets of ‘Religion’ on the Limits of cause Alone,” trans. Samuel Weber, in Derrida and Vattimo (eds. ), faith (Stanford: Stanford college Press, 1998), 1 – 78; reprinted in AR. G De los angeles grammatologie (Paris: Minuit, 1967). Of Grammatology, trans. Gayatri Chakravorky Spivak (Baltimore: Johns Hopkins college Press, 1974/1997). IAW “Interpretations at conflict. Kant, le Juif, l’Allemand” (1989), in Psyché: innovations de l’autre II, rev. ed. (Paris: Galileé, 1987 – 2003).
When it comes to cultural/national id, the meant “peaceful transparency” provided via the one language for a common “commt munity” is now “ruptured. ” however it is ruptured within the identify of a brand new form of 96 Exemplarity universality, person who is either topic to and assured by means of translation, or by means of national-cultural distinction: while God imposes and opposes his identify, he ruptures the rational transparency yet interrupts additionally the colonial violence or the linguistic imperialism. . . . In a stroke together with his translatable-untranslatable identify he grants a common cause (it will now not be topic to the rule of thumb of a specific nation45), yet he simultaneot ously limits its universality: forbidden transparency, most unlikely univocity.
What occurs whilst a person inns to describing a “situation” that's claimed to be singular — mine, for example — to describing it and attesting to it in phrases that transcend it, in a language whose generality takes on a price that's in a few experience structural, common, transcendental, or ontological? (Mono 39 – 40/19 – 20) The exemplarity excited about attestation is composed within the proven fact that “just anyone” (le premier-venu) may well take the attestation to intend that “What holds for me [the one that testifies], irreplaceably, additionally applies to all.
Nationality, Judaism, and Sacred Language one hundred forty five (Rosenzweig jokes that accepting imitations as translations might successfully suggest accepting Kant’s Critique of natural cause as a “translation” of Plato [SL, 750/48]. ) In Rosenzweig’s “Afterword” to his translation of Jehuda Halevi’s poetry, this contrast is even clearer. There, the imitation or Nachdichtung is named Eindeutschung des Fremden, that means “Germanization of the foreign,” the appropriation of the overseas by means of the German. the duty of the translator, against this, is to “replicate the international tone in its foreignness,” that's, das Deutsche umzufremden — meaning, approximately, to remodel the German when it comes to the overseas.
In that dialogue, he estimated a situation that's equivalent to the only defined by means of Lévi-Strauss. allow us to think, he proposes, a person with a mystery or subconscious right identify. 27 Is it attainable for that that's such a lot right to a self, “the subconscious right identify, that to which the opposite addresses him/herself in us, that which responds in us,” to be mystery? any such “name” don't need to be imagined, Derrida proposes, as a reputation or perhaps as somett factor linguistic. anything totally right, an “absolute idiom” might be at the order of a gesture, a actual organization, a scene of a few style, a style, a odor.