By Stephen E Gersh
Having now benefited from manageable variants and stories of the various most vital authors in the Neoplatonic culture of western philosophy, it's time for us to learn those fabrics extra actively by way of the philosophical advancements of the past due 20th century that supply the best possibilities for intertextual exploration. The hermeneutical venture that beckons was once all started in Stephen Gersh's Neoplatonism after Derrida: Parallelograms (Brill, 2006) and is raised to a better energy in his current quantity. right here a brand new direction is charted within the studying of such old authors as Proclus, Damascius, Augustine, Pseudo-Dionysius, and Meister Eckhart via a severe engagement with the deconstructions of pagan and Christian Neoplatonic texts within the writings of Jacques Derrida.
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Additional info for Being Different: More Neoplatonism after Derrida
If Derrida is indeed proposing a mode of reading the Augustinian subject which is both circular and numerical and individual and generic in this fabric of interwoven motifs, it becomes possible to explain a further connection that is implied. This is between the statements that he “has to learn to read the ‘conversion’ while his mother is still alive”140—there being only one of these—and that he must learn to “read himself from his 132 Circum/Circon. § 24 me lire depuis les compulsions. At §58 Derrida speaks of his “repetition compulsion” (compulsion de répétition) and therefore links compulsion with the process of reading.
154–155 and 162–163. 10 HTAS, p. 102/CNPP, p. 565. The crucial notion here is the reference to ontological predicates. 11 The beginning of this sub-section is marked by the phrase “on the other hand” (d’autre part …). 12 HTAS, p. 103/CNPP, p. 565. 13 HTAS, pp. 102–103/CNPP, pp. 564–565 triton genos. 14 HTAS, p. 103/CNPP, p. 565 triton para ta duo ekeina (Plato, Sophist 243E—cf. Soph. 256B and 259C). 1. 15 Derrida’s discussion of the Timaeus passages,16 unlike that of the Republic passage treated earlier, involves an element of deconstruction.
In one passage, Derrida juxtaposes Augustine’s prayer which asks specifically why something is the case with his own prayer which 157 Circum/Circon. § 29. Circum/Circon. § 51. 159 At Circum/Circon. § 49 Derrida describes each period—combining the notions of prayer and circularity—as a “prayer-band” (bande de prière). 160 Circum/Circon. §§§ 9, 46, 56. This sense of prayer is particularly associated with the notion of “making the truth” discussed earlier. See n. 114. 161 Recent interpreters of “Circumfession” have tended to see confession as the primary motif of “Circumfession”—see the editors’ “Introduction: The Postmodern Augustine,” Augustine and Postmodernism, eds.
Being Different: More Neoplatonism after Derrida by Stephen E Gersh