Hauntology, as a trend in recent critical and psychoanalytical work, has in its French form hantologie, was coined by Jacques Derrida in his. Radical Atheism: Derrida and the Time of Life, Martin Hag- glund argues that this broken sense of time is crucial, not only to hauntology but to Derrida’s whole. Jacques Derrida .. That is what we would be calling here a hauntology. Ontology opposes it only in a movement of exorcism. Ontology is a conjuration.

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But the vision also survives. It always comes at a great price — and for humanity precisely.

Freud explains this to us in the serene tone of epistemological, methodological, rhetorical, in truth psychagogical caution: But what would Enlightenment be without the market? Contradiction and secret inhabit the injunction the spirit of the father, if one prefers. Let us situate ourselves for a moment in that place where the values of value between use-value and exchange-valuesecret, mystique, enigma, fetish, and the ideological form a chain in Marx’s text, singularly in Capital, and let us try at least to indicate it will be only an indicator the spectral movement of this chain.

If the objective relation between things which we have called commerce between commodities is indeed a phantasmagoric form of the social relation between men, then we must have recourse to the only analogy possible, that of religion: What is the head before this apprehension that it cannot even contain? We cannot get involved here in this general question of fetishisation. For the thing as well as for the worker in his relation to time, socialisation or the becoming-social passes by way of this spectralisation.

But if the commodity-form is not, presently, use-value, and even if it is not actually presentit affects in advance the use-value of the wooden table. What costs humanity very dearly is doubtless to believe that one can have done derrida history with a general essence of Man, on the pretext that it represents only a Hauptgespenst, arch-ghost, but also, what comes down to the same thing — at bottom — to still believe, no doubt, in this capital hauntoloty.

There is a mirror, arid the commodity form is also this mirror, but since all of a sudden it no longer plays its role, since it does not reflect back the expected image, those who are looking for themselves can no longer find themselves in it.

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This Thing, which is no longer altogether a thing, here it goes and unfolds entwickeltit unfolds itselfit develops what it engenders through a quasi-spontaneous generation parthenogenesis and indeterminate sexuality: In other words, as soon as there is production, there is fetishism: But is this not right away impossible?


Levinas had criticized both Husserl and especially Heidegger drrida failing to recognize the specificity — and non-phenomenality — of the ethical relation to others.

Hauntology: A not-so-new critical manifestation | Books | The Guardian

All the more so in that, as we have suggested here and there, the concept of commodity-form or of exchange-value sees itself affected by the same overflowing contamination. How to relate, but also how to dissociate the two messianic spaces we are talking about here under the same name?

From Wikipedia, the free encyclopedia. Is this not our own great problematic constellation of haunting? And most of all it does not necessarily entail a general phantasmagorisation in which everything would indifferently become commodity, in an equivalence of prices. The commodity is even very complicated; it is blurred, tangled, paralysing, aporetic, perhaps undecidable ein sehr vertracktes Ding. Is there one, on the contrary, that is more consistent?

Marx does indeed say: To it, as Marcellus says once again and so prudently? Let us paraphrase a few lines as literally as possible before citing the translation. That the without-ground of this impossible can nevertheless take place is on the contrary the ruin or the absolute ashes, the threat that must be thought, and, why not, exorcised yet again. Open, waiting for the event as justice, this hospitality is absolute only if its keeps watch over its own universality.

One could not even complicate, divide, or fracture sufficiently the concept of use-value by pointing out, as Marx does for example, this obvious fact: Just as there is no pure use, there is no use-value which the possibility of exchange and commerce by whatever name one calls it, meaning itself, value, culture, spirit [!

But it is the inheritance of a double bind which, moreover, signals toward the double bind of any inheritance and thus of any responsible decision.

Now, it is in order to make explicit the movement of Aufhebung as temporalisation of abstract and ideal time that Hegel adds this remark: This table is familiar, too familiar; it is found at the opening of the chapter on the fetishism of the commodity and its secret Geheimnis. In work to come, it will no doubt be necessary to link it to the question of phantomatic spectrality.

Beyond these dimensions, which are not only those of an exegesis of Marx, at stake is doubtless everything which today links Religion and Technics in a singular configuration. Ghosts of My Derruda It is not a matter here of negating a use-value or the necessity of referring to it.


Facing the others, and first of all other commodities, yes, it lifts its head. The question deserves perhaps to be put the other way: In La Carte postale: They always relate to what is proper to man, to the properties of man: But before we get to that, let us take a few steps backward and formulate a few questions. But it haunfology so while destabilising permanently, and in a more or less subterranean fashion, the order of conceptual distinctions that are put to work.

Would a conjuration ceremony have scanned the unfolding of an immense critical discourse? The Oxford Handbook of Music and Virtuality.

The wood comes alive and is peopled with spirits: The ghostly schema hzuntology appears indispensable.


In it, Marx advances that belief in the religious spectre, thus in the ghost in general, consists in autonomising a representation Vorstellung haunology in forgetting it’s genesis as well as its real grounding reale Grundlage. If the messianic appeal belongs properly to a universal structure, to that irreducible movement of the historical opening to the future, therefore to experience itself and to its language expectation, promise, commitment to uauntology event of what is coming, imminence, urgency, demand for salvation and for justice beyond law, pledge given to the other inasmuch as he or she is not present, presently present or living, and so forthhow is one to think it with the figures of Abrahamic messianism?

The automaton mimes the living. The whole western literary tradition itself is founded on the notion of posterity, which Paul Eluard described as the “harsh desire to endure” through one’s works. To welcome, we were saying then, but even while apprehending, with anxiety and the desire to exclude the stranger, to invite the stranger without accepting him or her, domestic hospitality that welcomes without welcoming the stranger, but a stranger who is a] ready found within das Heimliche-Unheimlichemore intimate with one than one is oneself, the absolute proximity of a stranger whose power is sin gular and anonymous hsuntology spuktan unnameable and neutral power, that is, undecidable, neither active nor passive, an an — identity that, without doing anything, invisibly occupies places belonging finally neither to us nor to it.

At least it would not annul everything about its event and its inaugurality. If it is from there that it drew its exemplary force?