supplementing derrida

When someone dies,
time unfolds differently,
proceeds like a secret
housed within the everydayness
of flows at a slower speed.

Derrida names (the concept of) singularity
by the word secret,
that every gebild and every gestalt
is the bearer of a trace
which is an expressionofitself

Derrida.
Gone at 74.
Ousia and parousia.
A gramme of daddy-deconstruction
disseminating impossibilities and undecidables
of his own differance,
his punning play
withinwithout the text of grammapragmatology,
the task of de-conception equal to its interlacing stitch,
the back-and-forth of a shuttle to a loom
weaving fabricated sous-rature,
archi writing means an interval that separates the present
from whatitisnot, that constitutes its present
by also dividing it from everything that is thought
inside a metaphysical language that names it
spacing as becoming-space of time
or becoming-time of space,
chimes its temporization.
His archi-trace a place,
describes an interval that fills up now
with an originary and irreducible synthesis
of marks that reproduce a transcendental language
which proves itself inadequate
as simultaneous spacing and temporization into words
that pray upon neologizing chains of nonsynonymoussubstitutions
according to each neccessary differ

a

nce.
But that's another story.

And here's the point of loss of life,
that in some small sense
physical death is like those little deaths
contained within the end of any assemblage
which blankets nearandfarness at first glance
to fit Hamlet's roque reprise that 'time is out of joint'
to describe what disrupts the flux of everydayness
from within

"...time outside itself, beside itself, unhinged; it is not gathered together in its place, in its present" (Derrida & F)

And having lived inside his question.
How he asks, if now can be rendered non-contemporary to itself,
if time exists without a relationship to his story,
as if history revels in disjointed time,
performing like a dislocated bone,
stops working in a sideways slide beyondoneself somehow.
Timeoutofjoint,
a mystical malaise
of knot-belonging.
Being in it, yet not of it
by the simultaneous largeandsmall
of exagerated allatonceness,
on a wireless stream of outsighs

"Our time is perhaps the time in which it is no longer so easy for us to say 'our time'." (Derrida & F)

the imagination
as a source
of meditation,
spiritual fountain,
paradox of constant renewalinhope.
Ergodic loop of life to death
and everything within a system distilled
into a questionofimagination
by what designates its varied languages
and other ambiguities

"...the place where the system does not close. It is, at the same time, the place where the system constitutes itself and where this constitution is threatened, by the heterogeneous and by a fiction no longer at the service of truth."
(Derrida & F)

Possibility of academic thinkers becoming untimely,
like artists do, like you, dies a little death at each resolve.

"...the interpretation of history as development, in which something that is contemporary to itself -self-contemporary- can succeed something that is past. Paradoxically, the idea of contemporaneity as a relationship reconciled with itself in the 'now' of a present is in fact a classical idea, and belongs to all that is not contemporary, from Plato to Hegel: it is precisely what is put into question by the 'contemporaries'. For Kierkegaard, Nietzsche, Heidegger, there is no 'now us' - this dislocation, which may well be more vividly experienced by the philosophers we call 'contemporaries' than by the others, is what interests me." (Derrida & F)

If systems imply a certain historicity,
how can one exist within them
while still maintaining the premise that there is no 'now us'?
Can authenticity and systematization co-exist?
Remembering how Cambridge denounced Derrida's writings
as absurdist doctrines in 1992.
The only way to presume the possible co-existence
of these two paradoxical elements is to rediscover
what Derrida tries to implore within
his hopeofdeconstruction not as an anti-systematic process
but as a search for its impossibility,
dis locating force which limits totalization
as an act of shouting that a system does not work
until it breaks down to include the other
and paradoxically completes itself when it fails,
that when it falls, one desires it most.
In this sense,

"deconstruction...is an attempt to train the beam of analysis onto this disjointing link" (Derrida & F)

Having wrestled with alternative approaches
to writing academic re-search
and never wanting to assume
that there are only two ways to write
the either/or of overworked presumptions,
one prefers the and-and-and
as if the choice is not a binary one
but a continuum like death becoming an amalgam
of nothingness and rebirth,
like options yet-to-be-considered.

There are no final solutions
for Derrida-becoming-Levinas
by his post-structuralist notion of displacement
meaning never to arrive
and always co-terminus with an unending chain of substitutions
that write untimely thoughts
within the guise of academe that has no 'now us'
by pouring process into research ethics that re sound
with Kant's third,
with Appollinaire's zoned imagination
and with derrida-deleuzeguattari's hope
in justice-yet-to-be.


Farewell
to
Jacques
Derrida
(1930-2004)



http://news.bbc.co.uk/2/hi/europe/3729844.stm

http://permanent.nouvelobs.com/culture/20041009.OBS8650.html