For Strasbourg: Conversations of Friendship and Philosophy by Jacques Derrida

By Jacques Derrida

"For Strasbourg involves a chain of essays and interviews by way of French thinker and literary theorist Jacques Derrida (1930-2004) concerning the urban of Strasbourg and the philosophical friendships he constructed there over a 40 yr interval. Written justmonths earlier than his dying, the outlet essay of the gathering, "The position name(s): Strasbourg," recounts in nice aspect, 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 sequence of philosophical, political, and moral questions that would all be put below 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 primary interlocutors in Strasbourg, Jean-Luc Nancy and Philippe Lacoue-Labarthe. those interviews are major either for the topics they specialise in (language, politics, friendship, demise, lifestyles after dying, and so forth) and for what they display approximately Derrida's relationships to Nancy and Lacoue-Labarthe. jam-packed with sharp insights into one another's paintings and peppered with own anecdotes and humor, they endure witness to the decades-long highbrow friendships of those 3 very important modern thinkers. This assortment therefore stands as a reminder of and testimony to Derrida's courting to Strasbourg and to the 2 thinkers so much heavily linked to that city"

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After all, there have been entire epochs during which philosophy was being practiced apart from the university as well as from ................. 18520$ $CH3 12-20-13 09:11:54 PS PAGE 41 42 Opening secondary schools. But it so happens that democracy imposes a very special definition of what is deemed necessary in teaching: it is no longer a question of simply mastering certain forms of knowledge necessary for work and, if need be, for leisure.

Those who die together and those who die collectively for some cause or other. I don’t know how to treat Heidegger’s discourse on being toward death, his whole description, and then the indissociability of Dasein and Mitsein, and thus the death of the other, whether simultaneous or not, with the problematic of mourning . . I just don’t know. 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 .

Of course, I am not blaming the College itself, nor any particular institution, not even the various governments in the intervening years. To be sure, a detailed analysis of the situation would find no shortage of legitimate critiques. ’’ This is in fact to say that philosophy has undergone a dehiscence, that it is dissident with regard to itself, that is, with regard to this closed construction of what might rightly be called, and not necessarily in a pejorative ................. 18520$ $CH3 12-20-13 09:11:54 PS PAGE 40 41 Opening sense, the system of theoretical and symbolic references of the classical bourgeoisie.

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