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By Joanna Hodge

This is a finished research into the topic of time within the paintings of Jacques Derrida and shows how temporality is among the hallmarks of his notion. Drawing on a big selection of Derrida's texts, Joanna Hodge:

  • compares and contrasts Derrida's arguments concerning time with these Kant, Husserl, Augustine, Heidegger, Levinas, Freud, and Blanchot
  • argues that Derrida's radical realizing of time as non-linear or abnormal is key to his goal of blurring the excellence between past and current, biography and literature, philosophical and non secular meditation, and the character of the self
  • explores the topics of demise, contact and transcendence to argue that if thought of below the subject matter of temporality there is more continuity to Derrida's inspiration than formerly considered.

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14 ‘Aphorism countertime’ 29 Freud remarks in his essay ‘On Narcissism: An Introduction’ (1914): the formation of an ego ideal and sublimation are quite differently related to the causation of neurosis. As we have learnt, the formation of an ideal heightens the demands of the ego, and is the most powerful factor favouring repression; sublimation is a way out, a way by which those demands can be met without involving repression. (PFL 11, p. 89)15 The essay concludes with the following observation concerning an instability in the distinction between ideal-formation and sublimation: The frequent causation of paranoia by an injury to the ego, by a frustration of satisfaction within the sphere of the ego ideal, is thus made more intelligible, as is the convergence of ideal-formation and sublimation of the ego ideal, as well as the involution of sublimations and the possible transformation of ideals in paraphrenic disorders.

Marion seeks to persuade his readers that this givenness is indeed secured, but in the figure of a divine donation. The status, and interpretation to be given to this principle is thus keenly contested, re-opening a question to the connection from phenomenology to religious commitment, which is resolved differently by Husserl, Levinas, Derrida and Marion. The transition from the naturally given notion of Anschauung, to the more formally determined, but empirically less secure notion of Intuition, from the vernacular German to a Latin term also requires attention.

This, however, was to be done in a section of Being and Time which was never published, and perhaps never written. Thus neither innovation, that of Heidegger, and that of Levinas, may be thought to be entirely successful, nor indeed complete. The impossibility of a givenness of meaning and evidence to support these hypotheses, except as pre-predicative, or older than time itself, or proleptic, never to arrive in the forms made available and constrained by an arrival of time determinations in languages, already marked by time determinations, should perhaps be unsurprising.

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