By Jacques Derrida

"The English model of Dissemination [is] an capable translation by way of Barbara Johnson . . . . Derrida's valuable competition is that language is haunted through dispersal, absence, loss, the danger of unmeaning, a probability that is starkly embodied in all writing. the excellence among philosophy and literature hence turns into of secondary value. Philosophy vainly makes an attempt to manage the irrecoverable dissemination of its personal that means, it strives—against the grain of language—to supply a sober revelation of fact. Literature—on the opposite hand—flaunts its personal meretriciousness, abandons itself to the Dionysiac play of language. In Dissemination—more than any prior work—Derrida joins within the revelry, weaving a fancy trend of puns, verbal echoes and allusions, meant to 'deconstruct' either the pretension of feedback to inform the reality approximately literature, and the pretension of philosophy to the literature of truth."—Peter Dews, New Statesman

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Cf. ''La differance :· in Thiorie d'enmnble, coli. "' (Paris: Le Seuil, 1968), pp. 58 ff. [Reprinted in Marges (Paris: Editions de Minuit, 1972). ] 5. Cf. "De l'economie restreinte al'economie generale, .. in L'Ecrit11rr:etla diffimta, coil. ,·· Paris: Le Seuil, 1967. [Translated as ''From Restricted to General Economy, .. in Writing and Differr:nce, trans. ] 6 OUTWOR K deconstruction involves an indispensable phase of reversal. To remain content with reversal is of course to operate within the immanence of the system to be destroyed.

That is, between what he calls certainty and what he calls truth. Isn't The Phenomenology of Spirit precisely the history of such discrepancies? The recital of an infinite preface? While criticizing formalism, marhemarism, scienri sm-wh ich are always the errors of a philosopher- Hegel steers clear of rejecting the necessity for formal, mathem atical, or scientific (in the restricted sense of the term) moments. He rakes care nor ro fall into the opposite errors: empiricism, intuitionism, prophe tism.

Bur we know something here which is no longer anything, with a knowledge whose form can no longer be recognized under this old name. The treatment of paleonymy here is no longer a raising or a regaining of consciousness. No'doubr Hegel, roo, allows for the insisrence 21 of a certain gap betwee n the form and content. That is, between what he calls certainty and what he calls truth. Isn't The Phenomenology of Spirit precisely the history of such discrepancies? The recital of an infinite preface?

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Dissemination by Jacques Derrida


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