Paraliterature Glossary gives discussions not of thing-ness "Korperding",but questions of non-thingified Being "Geistding"! "Paraliterature"?
"Paraliterature"?As maybe got attentioned and disclosed by Jodey Castricano,that in the last thirty years,cryptominesis as a writing practice of Jacques Derrida's later works,which appearing with increasing frequency accompanying the living-dead,the revenant,the phantom and the crypt,along with their effects of haunting and mourning,such a practice of encryption in Derrida's writing bears traces of being "ghost-written",and such a cryptomimesis functions in terms of textual mime to produce,in part refer to as "Paraliterature",a hybrid of literature and criticism,art and science,in other names,cryptography or phantomime,since these terms draw attention to the uncanny dimensions of a writing practice that takes place as a ghost of crypt-effect of haunting and mourning.
Contents: Dasein-spatiality |devour |departed |displacement of metaphisics |disgusting |disinter |Demon |Demonology |Devil |death |Dead |debt |dynamics of remembering and forgetting |Derrida's hide |door |division of interior and exterior |death spatial problematics |delirium of cryptomimesis |distinction between spectre/spirit |displacement |Doppleganger |Donner la mort |doubles |dynamo-logic of simulacrum |dynamo-logic of image |dynamis of the image |dynamis |difference between representation and image |death of the other |disappearance-live presence |death inhabits |Droit de regards |deferring |deferred |deferral |distancing |disjuncture |double bind of the close-distant relation |double structure of the pas |double efffect of the pas | |
Dasein-spatiality:As for space, first of all, Heidegger begins (this is only a first move) by avoiding, purely and simply, the traditional concept of spirit. Dasein is not a spiritual interiority, the secondary nature of which would have to be derived from a becoming-spatial. It has its own being-in-space (ein eigenes "im-Raum-sein"). But this latter is possible only on the basis of its being-in-the-world in general. One must not say that being-in-a-world (das In-Sein in einer Welt) is a spiritual property (eine geistige Eigenschaft). One must not say that man's spatiality characterizes his body alone. If one did say this, one would return to the obscure problem of a being-togethor, in the form of Vorhandensein of a bodily thing (Korperding) and .a spiritual thing (Geistding). The obscurity of the thing would remain entire. One would be giving in to the naive opinion (naive Meinung) according to which a man, a spiritual thing, would see himself after the fact (nachtraglich) transposed, transferred, deported (versetzt) into a space (§12,p.56).1
What is at stake now is to stress that spatiality does not be-fall a spiritual Dasein which would, through the body, fall after the fact into space. To the contrary, it is because Dasein is not a vorhandene thing that it is spatial, but quite differently spatial from what one calls physical and extended things. It is thus because it is is a being of space and, Heidegger even underlines it, only by virtue of such a "spirituality." We must make ourselves attentive in the first instance to these mute signs---the quotation marks and the underlining:
"Neither can the spatiality of Dasein be interpreted as an imperfection which would be inherent to existence by virtue of the fatal "union of spirit with a body." Dasein can, to the contrary, because it is "spiritual" ("geistig"), and only for that reason (und nur deshalb) be spatial according to a modality which remains essentially impossible for an extended corporeal thing." (§70,p.368).2
"Spirit" does not first fall into time, but it exists (existiert, italicized) as originary temporalization (Zeitigu ng, italicized) of temporality. This temporalizes the time of the world in the horizon of which "history" [also in quotation marks, I emphasize the fact, JD] as intratemporal happening can appear.
devour:the wiki dictionary notes:"Devour means to eat greedily."The term devour may refer to:Devour (film), a 2005 film which was directed by David Winkler;Devour (song), a 2008 single by Shinedown;"Devour", a 2009 song by Marilyn Manson.3
departed:departed has its roots in the latin word "dispertire",to divide,remind that Derrida has an assertion that writing has "a possibility of functioning cut off,at a certain point,from its original meaning and from its belonging to a saturable and constraining context"4,"departed is the subject" is to bring the notion of haunting.
displacement of metaphisics:For the way to utilize metaphysics,Derrida remarks in Of Grammatology that one "cannot criticize metaphysics radically without still utilizing [it] in a certain way", that is not "to attempt a step outside metaphysics" for there is no outside,but rather to inhabit it or to haunt it,within a gesture of displacement made possible though the crypt,and such a displacement puts metaphysics under erasure,for it "obeys a different tropography"5.
disgusting:adjective.causing disgust; offensive to the physical, moral, or aesthetic taste. –verb (used with object) 1. to cause loathing or nausea in. 2. to offend the good taste, moral sense, etc., of; cause extreme dislike or revulsion in: Your vulgar remarks disgust me. –noun 3. a strong distaste; nausea; loathing. 4. repugnance caused by something offensive; strong aversion: He left the room in disgust.
Origin: 1590–1600; (v.) < MF desgouster, equiv. to des- dis-1 + gouster to taste, relish, deriv. of goust taste < L gusta ( see choose); (n.) < MF desgoust, deriv. of the v.1745–55;verb (used with object)
Synonyms:loathsome, sickening, nauseous, repulsive, revolting, repugnant, abhorrent, detestable. 1. sicken, nauseate. 2. repel, revolt. 4. abhorrence, detestation, antipathy.
Word Origin & History "disgust"1590s, from M.Fr. desgoust "strong dislike, repugnance," lit. "distaste," from desgouster "have a distaste for," from des- "opposite of" + gouster "taste," from L. gustare "to taste" (see gusto). Sense has strengthened over time, and subject and object have been reversed: cf. "It is not very palatable, which makes some disgust it" (1660s), while the reverse sense of "to excite nausea" is attested from c.1650. Related: Disgusted ; disgusting. 6.
The economics of revenance have some basis in disgust. And disgusting,or repulsion,the possibility of disgusting often draw attention to what makes aesthetics possible.From Freud's notion of latency that "disgust and shame" learned by the child,or aesthetics can be defined as "a defensive mechanism of repression"?.the dynamics of aesthetics cares disgusting,as what BarbaraCreed-Krestiva-Castricano remarks and demonstrates that "the border,and the threat to its stability by the encroachment of the 'disgusting' is fundamental to the concept of the ebject and thereby to aesthetics which relies on exclusion of the disgusting."9.
disinter:The digging up of a buried body is called exhumation or disinterment, and is generally considered sacrilege or taboo by most cultures that bury their dead. Exceptions are sometimes allowed,the Wiki enclopedia listed detailed exceptions very useful related:http://en.wikipedia.org/wiki/Disinter#Exhumation
Frequently, cultures have different sets of exhumation taboos. Occasionally these differences result in conflict, especially in cases where a culture with more lenient exhumation rules wishes to operate on the territory of a different culture. For example, United States construction companies have run into conflict with Native American groups that have wanted to preserve their burial grounds from disturbance.
Jewish law forbids the exhumation of a corpse.
In folklore and mythology, exhumation has also been frequently associated with the performance of rites to banish undead manifestations. An example is the Mercy Brown Vampire Incident of Rhode Island, which occurred in 1892. 7.
Demon:In religion, folklore, and mythology a demon (or daemon) is a supernatural being that has generally been described as a malevolent spirit, and in Christian terms it generally understood as an angel not following God.Demons are demonic precisely because they exist without determinate function or fixed form.Where gods have fixed attributes,properties,functions,territories and codes,concerned to oversee and regulate boundaries,demons jump across intervals of space and time,and betray existing codes and territories.Thus to Deleuze "demon",he argues "it is a poor recipe for producing monsters merely to 'accumulate heteroclite determinations or to over-determine the animal',Rather,the more successful and subversive task lies in raising up the ground and dissolving the form"(Deleuze 1968:44;1994:28-9).
Demonology:Demonology is the systematic study of demons or beliefs about demons. Insofar as it involves exegesis, demonology is an orthodox branch of theology.
Devil:The Devil is a title given to the supernatural entity, who, in Christianity, Islam, and other religions, is a powerful, evil entity and the tempter of humankind. The Devil commands a force of lesser evil spirits, commonly known as demons.
Dead:the Dead,are never content to stay dead,they always desire something from us,they continue to live(or die) on,clinging onto the living and not letting go(Lawrence 1995:185).the living dead ones(who are not 'ones';no more Ones) express in a nonproprietarial way the 'monstrous Life-Substance'(Zizek 1997:89).They live as ghosts 'of' life,testifying to the diabolical forces which ensure that the living cannot live without the non-present 'presence' of the dead,at least in a germinal sense('...palpitating and formless within the flux of the ghost life',Lawrence 1995:144).They,the dead,live as the uninvited,the 'unseen hosts' that Lawrence writes of in Women in Love who persist in haunting man and the gigantic molar memory he constructs of himself and for himself:'Do you think that creation depends on man!..Man is a mistake,he must go....There is the grass,and hares and adders,and the unseen hosts,actual angels that go about freely when a dirty humanity doesn't interrupt them---and good pure-issued demons:very nice'(ibid:128.)
death:that is,the phenomenology of death,for we are told death is a "state of affairs" about which we can find neither "adequate intention" nor "intuitive fulfilment",meaning that death is "radically resistant to the order of respresentation",thus "the ultimate meaning of human finitude is that we cannot find meaningful fulfilment for the finite".In this specific sense,death is meaningless and the work of mourning is infinite.(Critchley-Keith),from the viewpoint of Keith,that the movement beyond the phenomenology of death,or the "ungraspable facticity of dying" is said to establish "an opening onto a metaphenomenological alterity that cannot be made reducible to the power of the will or Dasein(there can be no Subject of death)--for me this staging of the question of death remains caught within the confines of organismic life,the life of the 'i' and the self."...But if death is ungraspable it is not becuase of human finitude and the limitedness of la condition humaine,but because it belongs to the event,In other words,it does not belong to me(Je or Moi),not even "my" death.It is precisely because death does not belong (to the Subject) and cannot be owned (by the One) that it offers the basis for an affirmation.It is the "event" of death which is not being thought in this instructive but inexcessive attempt to move beyond phenomenology.
debt:Debt is that which is owed; usually referencing assets owed, but the term can also cover moral obligations and other interactions not requiring money. In the case of assets, debt is a means of using future purchasing power in the present before a summation has been earned. Some companies and corporations use debt as a part of their overall corporate finance strategy.A debt is created when a creditor agrees to lend a sum of assets to a debtor. In modern society, debt is usually granted with expected repayment; in most cases, plus interest.
dynamics of remembering and forgetting:the dynamics of remembering and forgetting,is "the unique attribute of the human animal",learning to forget,is a task which recalls the fantasy of incorporation in that it allows for the unconscious preservation of the "past".
Derrida's hide:with the uncanny and the crypt,Derrida hide something and maybe also himself hided in his late,may it be called Derrida's hide,"where he saves his own skin,so to speak:'If I write two texts at once,you will not be able to castrate me'."8.
door:a door,suggest a border of an interior,or a division of interior and exterior,or a cryptic division.
division of interior and exterior:see cryptic division.
death spatial problematics:see spatial problematics of death.
delirium of cryptomimesis:delirium of cryptomimesis,that is the anathema to identity,or caught up to participate in the ebbs,flows,currents,and undertows of its sea-changes,in the face of the multiple,with using the semantic diversity as well as the phonetic and anagrammatic ambiguity of words,which require a strategy,a topographical strategy.
distinction between spectre/spirit:livng on,or to learn to live,as suggested by Derrida,as an uncanny task,"it would be necessary to learn spirits"(xviii),thus need a distinction between spirit and spectre,for since wherever the spectre appears,a "phenomenal and carnal form of the [thing that is called] spirit".Where philosophy becomes its own "revenant",it itself haunts its own places more than it inhabits them,as a "funeral moment" mentioned by Blanchot,that haunting belongs to the structure of thought.
displacement:displacement,see es spukt
Doppleganger:Wiki noted,"A doppelgänger (pronounced [ˈdɔpəlˌgɛŋɐ] ( listen)) is a tangible double of a living person in fiction, folklore, and popular culture that typically represents evil. In the vernacular, the word doppelgänger has come to refer (as in German "doppelt(e)") to any double or look-alike of a person.The word also is used to describe the sensation of having glimpsed oneself in peripheral vision, in a position where there is no chance that it could have been a reflection. Doppelgängers often are perceived as a sinister form of bilocation and generally regarded as harbingers of bad luck. In some traditions, a doppelgänger seen by a person's friends or relatives portends illness or danger, while seeing one's own doppelgänger is an omen of death.In Norse mythology, a vardøger is a ghostly double who precedes a living person and is seen performing their actions in advance. In Ancient Egyptian mythology, a "ka" was a tangible "spirit double" having the same memories and feeling as the original person. In one Egyptian myth titled "The Greek Princess," an Egyptian view of the Trojan War, a ka of Helen was used to mislead Paris of Troy, helping to stop the war."
famous example or cases of Doppleganger,like Percy Bysshe Shelley,John Donne,Abraham Lincoln,Johann Wolfgang von Goethe,George Tryon,etc.Some Scientific and philosophical investigations In September 2006, it was reported in Nature that Shahar Arzy and colleagues of the University Hospital, Geneva, Switzerland, unexpectedly had reproduced an effect strongly reminiscent of the doppelgänger phenomenon via the electromagnetic stimulation of a patient's brain.Arzy and his colleagues suggest that the left temporoparietal junction of the brain evokes the sensation of self image—body location, position, posture etc. When the left temporoparietal junction is disturbed, the sensation of self-attribution is broken and may be replaced by the sensation of a foreign presence or copy of oneself displaced nearby. This copy mirrors the real person's body posture, location and position. Arzy and his colleagues suggest that the phenomenon they created is seen in certain mental illnesses, such as schizophrenia, particularly when accompanied by paranoia, delusions of persecution and of alien control. Nevertheless, the effects reported are highly reminiscent of the doppelgänger phenomenon. Accordingly, some reports of doppelgängers may well be due to failure of the left temporoparietal junction.See monothematic delusion for a detailed description of various psychological problems including the syndrome of subjective doubles, which may be related to the doppelgänger.See also out-of-body experience.10.
somewhere sometime,Derrida ever mentioned a description of Nietzsche's conditions,or self describe,a Doppelgänger,about his double,that read:"...'This dual series of experiences,this access to apparently separate worlds,is repeated in my nature in every respect:I am a Doppelgänger,I have a 'second' sight in addition to the first.And perhaps also a third.'Second and third sight.Not only,as he says elsewhere,a third ear.Only a moment ago,he has explained to us that in tracing the portrait of the 'well-turned-out person'[wohlgerathner Mensch] he has just described himself:'Well,then,I am the opposite of a decadent,for I have just described myself.'"11.
Donner la mort:a text originally given as a lecture by Derrida in 1990 and published in 1992 in the collection L'éthique du don13,discuss relation of the gaze or regard to responsibility,in which Derrida made a trial to trace the genesis or genealogy of responsibility in the western traditionfrom Platonic and Christian origins to the work of Kierkegaard,Heidegger,and Levinas.By reading Patocka,Dr.Kas proposed "Derrida remarks that in this genesis of responsibility proposed by Patocka,what takes on greater importance is 'the relation to self as being before the other[devant l'autre]:the other in its infinite alterity,one who regards[celle qui regarde] without being seen'."12.That responsibility is a "dissymmetry in the gaze,in the concern[dissymetrie dans le regard]," a "disproportion that relates me,in what looks at and concerns me[dans ce qui me regarde],to a gaze that I don't see and that remains secret from me although it commands me"(DM 48/27).Then,Dr.Kas proposed "Since the assumption of responsibility necessitates dissymmetry and thus takes place outside of knowledge,in secrecy,then the exercise of responsibility,or witnessing in silence,takes place where no reason can be asked for or given.This is why Derrida claims that responsibility has 'the structure of a type of secret'(DM,47/27).This secrecy is by definition incommensurable with objectivity and knowledge,for reason and rationality always demand proof,manifestation,phenomenalization,and the unveiling of the veiled,whereas the relation to the other---here,Abraham's relation to God,who is absolutely transcendant and must remain hidden or secret---cannot satisfy the demands of reason."......"the relation with the other also involves an essential lack of communication where no signs or promises are exchanged(DM 132/96)."14.other related discussed about the visor effect,gaze(regard) or look and ghost or specter.
doubles:see birth of the doubles,category of doubles
dynamo-logic of simulacrum:see force.
dynamo-logic of image:see force.
dynamis of the image:see force.
dynamis:Dr.Kas proposed some related with dynamis,withdrawn from ontology,which plays a decisive role link force,power with "the virtul as such".As he proposed it followed some discussion about the powers of the image:"The emphasis on force and dynamis is itself borrowed from Marin's phrase in the introduction to Des pouvoirs de l'image where he speaks of la virtu and the dynamis of the image.As soon as dynamis is withdrawn or protected from the traditional ontology that dominates it,it would play 'a decisive role' linking 'force,power,and virtu' with 'the virtual as such---i.e.a virtual that has no vocation to go into action[passer a l'acte]'(FD 181-82/146).Dynamis then would have to do with a possible that remains 'possible as possible',accomplishing 'the possible as such[le possible en tant que tel] without effacing it or even enacting it in reality'(FD 182/146).Dynamis would mark 'within itself...the interruption of this going into action,this enactment[l'interruption du passage a l'acte],' an interruption that bears 'the seal' of death(FD 182/146)."15.A paradox thus illuminates Marin's earlier trajectory,a law according to which "the greatest force does not consist in continually expanding ad infinitum but develops its maximal intensity only at the mad moment of decision,at the point of its absolute interruption,there where dynamis remains virtuality,namely,a virtual work as such"(FD 184/148).
difference between representation and image:see image-power of alterity.
death of the other:Derrida works on morning,in the work of mourning,in a work of remembrance,is the death of the other,like Louis Marin,who is an expert on the works of Pascal and the logic of the Port Royal.It was recognized by Kas.16,see also mourning.
disappearance-live presence:in the view of Derrida-Kas,the live-presence,or living-present always haunted by disappearance,absence;and life always haunted by death,the live-effect,or real-time effect which related with death.Which give possibility of the image,or birth of image,and this related with nocturnal visibility,belief and faith.for disappearance only,this brings the possibility of appearition,"The reappearance of Ogier's apparition is only possible because the living constantly divides itself,harboring within death and nonpresenceThe living present's deferral from itself,this delay or lag,which modern technologies are in constant pursuit of shortening,effacing,or denying,ensures the possibility of any 'making-present'It is this spectral self-relation and relation to the other that makes possible what we,in general,call 'images' and enables them to be recorded or reproduced.", and "The possibility of death inhabits and haunts all modern technologies,brings about re-production as well as allowing for the restitution as 'living present' of what is dead but is preserved as if it were alive.Every 'live effect'[un effet de direct] or a real time 'effect',then,is an effect of the simulacrum brought about by technics(E 48)."
death inhabits:see disappearance-live presence.
Droit de regards: it was written by Derrida after 5years of Roland Barthes' death,entitled Droit de regards(translated as The Right of Inspection),Derrida proclaims in it that "The spectral is the essence of photography[C'est l'essence de la photographie,le spectral.]"
deferring:see self-divergence and photographic referent.
distancing:From suggestions of Kas,that in Blanchot's text the movement of the approach of and to the other is never separated from that of "distancing[eloignement]".The proximity of the near is never simply near,for to be "there" is not to be near:"everything that is close[proche] us more distant than the distant[plus loin que lointain]." Kas proposed that Derrida suggested that Distancing in Blanchot akin to the thought of Entfernung in Heidegger,"dis-stances the near[e-loigne le lointain] which it constitutes,brings it closer by holding it at distance"(Par 27).Yet this distancing,he adds,noting the invisible hyphen that divides the word from itself,is also dis-stanced[e-loigne] from itself.Kas suggested that Derrida observed that Blanchot's thought is a thought that thinks,what is wholly other,from out of ---this distancing,and suggested that Derrida pointed out that the force of proximity,or force of approach,or rather "the difference of force",is double,always differing and deferring("differente") and "thus always excessive in relation to itself--disproportionate".see more with the close-distant relation,proximity of the near,double bind of close-distant relation.
disjuncture:Derrida proposed that "the disjuncture of the near[le disjoint du proche] and the present produces,engenders,and indicates at the same time a fissure without limit in knowledge or in philosophical discourse"(Par 35).Kas proposed that this fissure still holds togethor,near each other,the very two things that it separates,preserving the proximity of the distant and the near.It separate without separating,maintains without maintaining togethor.Kas proposed that "This totally singular syntax of the without or -less[sans] in the writing of Blanchot's recits,along with that of the pas,Derrida remarks,holds us under the powerful fascination of his attraction(attrait)(Par 35)."According to Derrida,the path taken by this "law without law of dis-stancing" crosses a discursive schema of Heidegger's and prepares us to think,at the same time,proximity and the chiasm forcefully distancing the two thoughts of Entfernung(e-loignement) and Ereignis(l'evenement)---the collusion without identity of the close and the distant---from each other(Par 36).Where Kas raised the question Derrida cared,about the close-distant relation,or double bind of the close-distant relation,proximity of the near.
double bind: double bind of the close-distant relation.
double bind of the close-distant relation:The double bind of the close-distant relation,attentioned and suggested by Kas that this double bind between the near and the far affects everything,everything that is,that is,everything that presents itself,is present,comes,advenes,happens,exists,[affects] the essence of the event and the event of essence.see more with close-distance relation.
double structure of the pas:see pas:double structure.
double efffect of the pas:see pas:double effect
1: see §12,p.56.Sein und Zeit.
2: Ibid.see §70,p.368
3: see wiki dictionary,url:http://en.wikipedia.org/wiki/Devour
4: see Signature Event Context,p.97.
5: see Of Grammatology,p.19;Fors xiii;
6: see dictionary.reference.com/browse/disgusting.
7: see http://en.wikipedia.org/wiki/Disinter#Exhumation.
8: see Speech and Phenomena,p.81.
9: see Cryptomimesis,p.90~94,under title section "The Exclusion of the Disgusting".
10: see http://en.wikipedia.org/,Doppelgänger.
11: see The Ear of the Other,Jacques Derrida,Otobiographies:the teaching of Nietzsche and the Politics of the Proper Name.1.Logic of the Living Feminine,page18.
12: see Apparitions-of Derrida's Other.Kas Saghafi,Fordham University Press.2010.ISBN.978-0-8232-3162-1.under title "ça' me regarde:Regarding Responsibility in Derrida".
13: The english translation copy of Donner la mort (1999,Galilee) got published by Chicago Press at year 1995,under title the gift of death,first edition,translated by David Wills, the 2nd edition published at year 2008,under title The gift of death;and,Literature in secret,by Jacques Derrida,translated by David Wills.
14: see Ibid,under title "ça' me regarde I",discussion about Abraham's God,p.51~53.
15: see Ibid,under title "The Ghost of Jacques Derrida,Force",p.70~71.
16: see Ibid,under title "The Ghost of Jacques Derrida,Working on Mourning",p.73.
♣ last edit date:8st,Dec.2010.