In rhetoric , it is a declaration of doubt, made for rhetorical purpose and often feigned. Definitions of the term aporia have varied throughout history. The Oxford English Dictionary includes two forms of the word: the adjective "aporetic", which it defines as "to be at a loss", "impassable", and "inclined to doubt, or to raise objections"; and the noun form "aporia", which it defines as the "state of the aporetic" and "a perplexity or difficulty". The dictionary entry also includes two early textual uses, which both refer to the term's rhetorical rather than philosophical usage. In a reference from , J.
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Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Preview — Aporias by Jacques Derrida.
Aporias by Jacques Derrida ,. Thomas Dutoit Translator. How and by whom can it be asked, can it be quoted, can it be an appropriate question, and can it be asked in the appropriate moment, the moment of "my death"? One of the anoretic experiences touched upon "My death—is it possible? One of the anoretic experiences touched upon in this seminal essay is the impossible, yet unavoidable experience that "my death" can never be subject to an experience that would be properly mine , that I can have and account for, yet that there is, at the same time, nothing closer to me and more properly mine than "my death.
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Community Reviews. Showing Average rating 4. Rating details. More filters. Sort order. Start your review of Aporias. Mar 30, sologdin rated it it was ok Shelves: dilectio-sapientiae. Diderot had been commenting on a particular passage of Seneca, which D summarizes as: we would discover that this discourse on death contains, among many other things, a rhetoric of borders, a lesson in wisdom concerning the lines that delimit the right of absolute property, the right of property to our own life, the proper of our existence, in sum, a treatise about the tracing of traits as the borderly edges of what in sum belongs to us, belonging as much to us as we properly belong to it.
Is it possible? Who has ever done it and who can testify to it? Some definitional matter: Aporia, rather than antimony: the word antimony imposed itself up to a certain point since, in terms of the law nomos , contradictions or antagonisms among equally imperative laws were at stake.
It is neither stopping at it nor overcoming it. When someone suggests to you a solution for escaping the impasse, you can be almost sure that he is ceasing to understand, assuming that he had understood anything up to that point.
Oh, of course H does not yet allow himself any presuppositions! I know, right? Dasein presupposes dying, but it is not death, properly speaking. Dasein however can demise only as long as it is dying. It is impossible to overemphasize the importance of what is being decided, so authoritatively and so decisively, at the very moment when what is in question is to decide on what must remain undecided.
Recommended for the absolute arrivant, readers who add the conceptual demarcation to the problematic closure and the anthropological border, and persons who think the possibility of impossibility as aporia. Apr 16, Aaron Records rated it really liked it Shelves: philosophy. I chose to read this book for my final research paper in an upper level existentialism and phenomenology course at my college.
We had read some of Derrida's Negotiations earlier in class, as well as some Heidegger, and I found myself very interested in aporias, Dasein, 'nothing,' and differance. If you enjoy -- perhaps it would be better to say if you are interested in -- Heidegger's philosophy and want Derrida's opinion on Heidegger, this is the book for you to read.
It is not terribly long, but I chose to read this book for my final research paper in an upper level existentialism and phenomenology course at my college. It is not terribly long, but it is best read slow, like most Derrida and Heidegger is. I'd advise taking detailed notes to review later since Derrida I believe actually gave this book as a talk for a conference, so it can sometimes be repetitive or ordered in a confusing way. Notes will help you to navigate the messy parts.
Derrida is mainly concerned with borders, limits, and the idea of death in relation to a broad ontology of borders, and much more. Of course, it is far more complicated than this, but death is the main subject in the book. I would suggest reading John Russon's essay "The Self as Resolution: Heidegger, Derrida and the Intimacy of the Question of the Meaning of Being" as well as consulting the Stanford Encyclopedia of Philosophy's Derrida and Heidegger pages so that ideas like aporia, differance , the arrivant , and all the Heideggerian jargon do not overwhelm you.
Russon's essay helps lay a solid basis for many of the ideas I just mentioned. After all, it would be a shame to read this book and forget most of what it says only a few days later. I hope my suggestions help, since I know continental philosophy can be some of the most cryptic subject matter. But I really believe that if you are interested in Heidegger this is a great book to both test your knowledge of his philosophy and expand your perspective on that titanic work of 20th century philosophy, Being and Time.
Tread carefully! Sep 12, Marissa Perel rated it it was amazing Recommends it for: boundary breakers. I found this easier to read than The Gift of Death. Transcendent and problematizing in the best way - in only a way Derrida can do, he opens up the concept of the limit and the beyond, bringing the reader to a place of possibility in life, love, art, language. Oct 19, Richard rated it really liked it Shelves: philosophy. The good: Interesting and compelling from an ethical perspective. Where Wittgenstein early in his career proposed the "dissolution" of insoluble philosophical problems, Derrida's overall point seems to be that doing philosophy mandates an ethical commitment to experiencing those insolubilities, to simultaneously going in circles and being stuck, and admitting it.
The bad: Repetitive, and English translation clearly suffers from the lack of evocative translations of not only various French but Ger The good: Interesting and compelling from an ethical perspective. The bad: Repetitive, and English translation clearly suffers from the lack of evocative translations of not only various French but German terms as well, since it's primarily a riff on Heidegger. In particular, there's a distinction between "dying," "demising" and "perishing" that doesn't work very well in English, especially if you're accustomed to the American legal English usage of "demise" as a verb.
Jun 11, Alex Obrigewitsch rated it liked it. Heidegger meets Derrida awaiting him at the end, just as he finds himself, and Derrida himself and the other. One of the best of Derrida's corpus.
Dec 27, Corbin rated it it was ok Shelves: 20th-century-philosophy. I am a huge fan of Derrida's work, admiring the way he melds creativity and rigor. But this conference paper turned book seems to lack both. Heidegger's existential analyses of Dasein and death are fertile ground to challenge boundary concepts and conceptions of boundaries, but Derrida phones it in with lackluster, slippery associations while touching on themes that are examined more thoroughly in other works.
And performatively the journey isn't very enjoyable; usually Derrida's turns of phrase I am a huge fan of Derrida's work, admiring the way he melds creativity and rigor. And performatively the journey isn't very enjoyable; usually Derrida's turns of phrase and clever neologisms are entertaining to the fault of sometimes covering over the depth of insight that they indicate, but in this case I just didn't find much that caught my attention. Too bad, since death is indeed a provocative problematic which can elucidate the aporetic features of experience, thinking, culture, etc.
Nov 05, Ryan rated it really liked it. I recently finished this quick book funny to call anything by Derrida "quick. He begins a treatment of what it means to "live" poststructural philosophy and takes as his starting point the idea of death and the trace.
Fascinating book, but it makes you contemplate your own life. Apr 23, Lorraine rated it really liked it. Interesting book.
I completely agree with his take on Heidegger. I especially liked the end but I won't spoil it for you. Andrew Spiteri rated it it was amazing Sep 27, Barry rated it liked it Oct 26, Simon Reinhardt rated it really liked it Sep 30, Georgi Pavlov rated it it was amazing May 28, Jefferson Chua rated it it was amazing Oct 02, Hw rated it really liked it Nov 21, Jai rated it it was amazing Nov 28, Carrie rated it it was amazing Aug 03,
That is the question asked, explored, and analyzed in Jacques Derrida's new book. How and by whom can it be asked, can it be quoted, can it be an appropriate question, and can it be asked in the appropriate moment, the moment of "my death"? One of the aporetic experiences touched upon in this seminal essay is the impossible, yet unavoidable experience that "my death" can never subject to an experience that would be properly mine , that I can have , and account for, yet that there is, at the same time, nothing closer to me and more properly mine than "my death. This book bears a special significance because in it Derrida focuses on an issue that has informed the whole of his work up to the present. For the last thirty years, Derrida has repeatedly, in various contexts and various ways, broached the question of aporia. Making it his central concern here Derrida stakes out a new frontier, at which the debate with his work must take place from now on: the debate about the aporia between singularity and generality, about the national, linguistic, and cultural specificity of experience and the trans-national, trans-cultural law that protects this specificity of experience and of the necessity to continue working in the tradition of critique and of the idea of critique, yet the corresponding necessity to transcend it without compromising it; the aporetical obligation to host the foreigner and the alien and yet to respect him, her, or it as foreign. The foreign or the foreigner has always been considered a figure of death, and death a figure of the foreign.
Derrida: Aporias of otherness
But even more than the re-conception of difference, and perhaps more importantly, deconstruction attempts to render justice. Indeed, deconstruction is relentless in this pursuit since justice is impossible to achieve. Derrida failed his first attempt at this exam, but passed it in his second try in The s is a decade of great achievement for this generation of French thinkers. In the early 60s, Derrida reads Heidegger and Levinas carefully.
Jacques Derrida (1930—2004)
Jacques Derrida was one of the most well known twentieth century philosophers. He was also one of the most prolific. Although not purely negative, deconstruction is primarily concerned with something tantamount to a critique of the Western philosophical tradition. Deconstruction is generally presented via an analysis of specific texts. Deconstruction has at least two aspects: literary and philosophical.
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