By François-David Sebbah
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Additional resources for Testing the Limit: Derrida, Henry, Levinas, and the Phenomenological Tradition (Cultural Memory in the Present)
It's during this point of view that we needs to insist at the value, in Derrida’s texts of the Nineteen Seventies and the start of the 1980s,10 of analyses devoted to the correct identify and the signature. And take into account its stakes: the right kind identify is in a feeling exemplary of the appearance of the present-living-being: it's its spokesperson. it truly is charged with signifying the singularity of a natural presence to self. yet truly it manifests—and implements—rather, the impossibility of presence to singular self of a concrete person: certainly, a concrete person can actually be itself in simple terms on the rapid at which, for instance, it grasps itself, or within the rapid of an act of enunciation. The natural presence of the “I, the following, now,” as natural instantaneity, is through its very nature fugitive, already long gone. it really is hence essential to warrantly presence past its personal transience: the reason is, my right identify is the one factor to outlive me, the one factor to permit me to go beyond and to conjure my mortality, my finitude, a finitude that usually accompanies me, constantly previous the development of my demise within the instantaneity of my presence to myself (an instantaneity signified, for instance, by means of the Cartesian cogito). t h e t e s t o f s u b j e c t i v i t y for this reason, the right kind identify can imagine its functionality simply via already being indifferent from the singular present-living-being it names: my right identify is my right identify basically in being able to being repeated by means of others, in other places, and, especially, whilst i'm useless. it's the chance of a repetition that may consistently have betrayed and rendered most unlikely the natural event-ness of my life; it really is, already, ideality—that is, the iterability made attainable via writing, through the scriptural trace—that detaches itself from my lifestyles. because the own pronoun “I,” the right kind identify is what it is just by means of being already of the order of the overall, merely in already detaching itself from my concrete individuality. it's greater than transparent that hence the right kind identify betrays and saves within the comparable movement, a movement whose ambivalence is de facto indivisible. it's my dying itself, insofar because it is at base an indefinitely iterable hint, abandoned by way of dwelling speech. however it is the tomb of writing, demise itself during this feel, in simple terms so as higher to save lots of me from the stern instantaneity of my stay presence that's continually within the strategy of self-cancellation, and that, with no it, could constantly already be useless. In different phrases, we see the following that natural presence to self is in truth contradictory, even most unlikely, that it truly is certainly attainable simply in having been pervaded by means of its very impossibility, because the right identify either says and constitutes the originary impropriety allowing me to flee the self-cancellation of the moment. therefore, there is not any “proper” identify, and never just because my identify is rarely my “proper” nor even my estate, yet extra notably since it disappropriates myself, and hence merely permits an try and be myself, to acceptable myself, on the fee of this originary disappropriation.