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Notes
1 Derrida, “Letter to a Japanese Friend,” 4-5.
2 Naas, Derrida From Now On, 135.
3 Quasi-transcendentals can be defined as (non)structures because archewriting, différance, trace etc., can be used interchangeably (as a relation of economy), while also being, at the same time, separate and singular. As Derrida remarks, ‘the kind of bringing together proposed here has the structure of an interlacing, a weaving, or a web, which would allow the different threads and different lines of sense or force to separate again, as well as being ready to bind others together’ (see Derrida, Speech and Phenomena: and Other Essays on Husserl’s Theory of Signs, 132). See also Gasché, The Tain of the Mirror: Derrida and the Philosophy of Reflection; Bennington and Derrida, “Derridabase.” For a detailed discussion of the history of the development of this term and its use by Bennington, Gasché and Rorty see also Kates, Essential History: Jacques Derrida and the development of deconstruction.
4 Gasché, The Tain of the Mirror, 317.
5 Bennington and Derrida, “Derridabase,” 279.
6 Derrida, “Faith and Knowledge: the Two Sources of ‘Religion’ at the Limits of Reason Alone,” 73.
7 Derrida, Specters of Marx: The State of the Debt, the Work of Mourning, and
the New International.
8 Derrida, Politics of Friendship.
9 The two sources of religion that Derrida refers to include ‘the unscathed (the safe, the sacred or the saintly) and the fiduciary (trustworthiness, fidelity, credit, belief or faith, ‘good faith’ implied in the worst ‘bad faith’)’ (Derrida, “Faith and Knowledge,” 63).
10 Derrida, “Autoimmunity: Real and Symbolic Suicides: A Dialogue with Jacques Derrida.”
11 Derrida, Rogues: Two Essays on Reason.
12 Naas, Derrida From Now On, 135.
13 See Haddad, “Reading Derrida Reading Derrida” and Miller, For Derrida; and Naas Derrida From Now On.
14 Derrida, “Faith and Knowledge,” 72, n. 27.
15 Derrida, “Faith and Knowledge,” 72, n. 27.
16 OED.
17 Derrida, “Faith and Knowledge,” 72, n. 27.
18 Derrida, “Autoimmunity,” 119.
19 Derrida, “Autoimmunity,” 187, n. 7.
20 Naas, Derrida From Now On, 141.
21 Derrida, “Autoimmunity,” 94.
22 See Haddad “Reading Derrida Reading Derrida,” 517.
23 Derrida, Rogues, 45.
24 Derrida, Rogues, 9-14.
25 Derrida and Nancy, “‘Eating Well,’ or the Calculation of the Subject: An Interview with Jacques Derrida.” As a quick but relevant aside, what we find in Rogues is Derrida making a close association between his neologisms différance and autoimmunity in his earliest and later works respectively. As Naas interprets it, this ‘grafting of autoimmunity onto différance’ that takes place in Rogues enables Derrida to show that democracy not only immunizes itself by marginalizing some aspects of its community, but consequently it is always ‘in the name of its own protection and immunization’ that ‘democracy, defers or adjourns democracy ‘itself’ to another day’ (see Naas, Derrida From Now On, 136, see also Derrida, Rogues, 35). Hence Derrida’s claim that democracy is always ‘to come’.
26 Derrida, Writing and Difference, 166.
27 Kant, “The Metaphysics of Morals,” 659.
28 Derrida, Rogues, 10-11.
29 Derrida, Rogues, 18.
30 Naas, Derrida From Now On, 127.
31 Derrida, “Autoimmunity,” 99.
32 Derrida, Rogues, 109.
33 Derrida, Rogues, 45; Naas, Derrida From Now On, 129 and 135.
34 Esposito, Bios: Biopolitics and Philosophy, 23-24. See also, Esposito and Campbell, “Interview: Roberto Esposito.”
35 Derrida, “The Ends of Man,” 123.
36 Balibar, “Eschatology versus Teleology: The Suspended Dialogue between Derrida and Althusser,” 66.
37 Derrida, “The Ends of Man,” 122.
38 Colebrook, “Creative Evolution and the Creation of Man,” 119.
39 Wesson, Beyond Natural Selection. In neo-Darwin biology theory Wesson says that while ‘evolution [...] carries on in a direction that has been adaptive of the past’ (192), evolution does not proceed toward a goal, and thus there is no final or overall meaning. For example, Stephen J. Gould and Niles Eldredge’s claim that rather than ‘gradual’ (built on the notion of teleology and genealogy), there is ‘rapid’ or ‘stasis and punctuation’ evolution. Stasis is defined as the dominant and definite lines along which a species evolves, despite the differences that come about through genetic and environmental changes (Wesson, Beyond Natural Selection, 148). When a species does adapt through variation to environmental changes and opportunities, this is a result of a sharp punctuation (208). Stasis-punctuation is not opposed to Darwin’s theory of evolution, but it does challenge his notion of ‘descent with modification’ as that which proceeds gradually and continuously. Consequently, ‘stasis-punctuation’ suggests that the past cannot and should not be understood ‘in terms of forces at work in the present’ (13). For more on this see Anderson, “Supplementing Claire Colebrook: A Response to ‘Creative Evolution and the Creation of Man’”.
40 Colebrook, “Creative Evolution and the Creation of Man,” 119.
41 See both Derrida, “The Aforementioned So-Called Human Genome” and Derrida, Geneses, Genealogies, Genres and Genius: The Secrets of the Archive.
42 Colebrook “Creative Evolution and the Creation of Man,” 130.
43 Derrida, The Animal That Therefore I Am, 24.
44 Derrida, “The Principle of Reason: The University in the Eyes of its Pupils,” 8.
45 Derrida, “The Principle of Reason,” 16.
46 Derrida, Rogues, 152.
47 Derrida “The Principle of Reason,” 18-19. See also Derrida, Writing and Difference, where he talks about difference being internal to reason itself, what he calls dissension to describe ‘a self-dividing action, a cleavage and torment interior to meaning in general, interior to logos in general [...] As always the dissension is internal, the exterior (is) the interior, is the fission that produces and divides it’ (38-39).
48 Derrida “The Principle of Reason,” 16.
49 Campbell, “Bios, Immunity, Life: The Thought of Roberto Esposito,” 8.
50 Derrida Rogues, 152.
51 Naas, Derrida From Now On, 131.
52 Derrida Rogues, 53.
53 Derrida, “Autoimmunity,” 94.
54 See Derrida, Dissemination.
55 Naas, Derrida From Now On, 127.
56 Haddad, “Reading Derrida Reading Derrida,” 517.
57 Colebrook, “Creative Evolution and the Creation of Man,” 130.
Additional information
Notes on contributors
Nicole Anderson
Nicole Anderson is Head of the Media, Music, Communication and Cultural Studies Department at Macquarie University, Sydney (www.mmccs.mq.edu.au). Her most recent book is Derrida: Ethics Under Erasure (Continuum 2012, Bloomsbury 2013). She is the co-founder and co-editor of the journal Derrida Today (Edinburgh University Press), and sole Director of the Derrida Today Conferences. She is currently writing a book for Routledge entitled Culture which explores the intersection between, and co-implications of, science and culture. Email: [email protected].