For Strasbourg : conversations of friendship and philosophy by Brault, Pascale-Anne; Derrida, Jacques; Lacoue-Labarthe,

By Brault, Pascale-Anne; Derrida, Jacques; Lacoue-Labarthe, Philippe; Naas, Michael; Nancy, Jean-Luc

For Strasbourg involves a chain of essays and interviews via French thinker and literary theorist Jacques Derrida (1930-2004) concerning the urban of Strasbourg and the philosophical friendships he built there over a 40 12 months interval. Written simply months prior to his dying, the outlet essay of the gathering, "The position name(s): Strasbourg," recounts in nice element, and in very relocating phrases, Derrida's deep attachment to this French urban at the border among France and Germany. greater than only a own narrative, despite the fact that, it's a profound interrogation of the connection among philosophy and position, philosophy and language, and philosophy and friendship. As such, it increases a chain of philosophical, political, and moral questions that would all be put less than the aegis of what Derrida as soon as referred to as "philosophical nationalities and nationalism." the opposite 3 texts integrated listed here are lengthy interviews/conversations among Derrida and his important interlocutors in Strasbourg, Jean-Luc Nancy and Philippe Lacoue-Labarthe. those interviews are major either for the topics they specialize in (language, politics, friendship, loss of life, lifestyles after demise, and so forth) and for what they demonstrate approximately Derrida's relationships to Nancy and Lacoue-Labarthe. packed with sharp insights into one another's paintings and peppered with own anecdotes and humor, they undergo witness to the decades-long highbrow friendships of those 3 vital modern thinkers. This assortment hence stands as a reminder of and testimony to Derrida's courting to Strasbourg and to the 2 thinkers so much heavily linked to that urban

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What is death for Mitsein, not to mention for the Volk? J-LN: But that’s just it. It seems to me that what Heidegger says of ‘‘the sacrificial death for the sake of the people’’ answers this question without compromising the solitude of Dasein . . Because it’s precisely not a co-mourance, as you put it, as Montaigne puts it, because the co- is in some sense dissolved and subsumed in the Volk. That is, Volk is community, but there’s a part of it that is public, common . . JD: But then why—and this is an enormous, eminently political question—why determine Mitsein as people?

My discourse is thus not against difference; it’s against the oppositional limit that would mark out, on one side of the border, the possibility of speech, laughter, economy, clothing, tears, mourning, death—the animal does not die for Heidegger—and, on the other side, neither ‘‘as such’’ nor mourning nor signification nor response . . This word response is the operative term here from Descartes to Lacan. The animal can signify, but its significations are reactions and never responses. Both Descartes and Lacan say this: the animal does not have access to the signifier because it cannot respond.

One must always try to know this, though one never knows it in the form of a present and determinate judgment. One must speak in the future perfect, and even then I’m not sure, and for essential reasons, that one day we will be able to say, in all objective and theoretical certainty, in the future perfect: the College will have been a success. Without untangling this skein of questions, to which we shall surely return, I am nonetheless sure that it is right to acknowledge a certain success, a success that is certain.

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