Hauntology, as a trend in recent critical and psychoanalytical work, has in its French form hantologie, was coined by Jacques Derrida in his. Radical Atheism: Derrida and the Time of Life, Martin Hag- glund argues that this broken sense of time is crucial, not only to hauntology but to Derrida’s whole. Jacques Derrida .. That is what we would be calling here a hauntology. Ontology opposes it only in a movement of exorcism. Ontology is a conjuration.

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It is an artifactual body, a technical body, and it takes labour to constitute or deconstitute it.

Or spectrality in general? One must constantly remember that the impossible “to let the dead bury their dead” is, alas, always possible. Ontology is a conjuration. It changes places, one no longer knows exactly where it is, it turns, it invades the stage with its moves: But, inversely, the spirit, soul, or life that animates it remains caught in the opaque and heavy thingness of the bulein the inert thickness of its ligneous body, and autonomy is no more than the mask of automatism. The autonomy lent to commodities corresponds to an anthropomorphic projection.

Hauntology: A not-so-new critical manifestation

For if no use-value can in itself hzuntology this mysticality or this spectral effect of the commodity, and if the secret is at the same time profound and superficial, opaque and transparent, a secret that is all the more secret in that no substantial essence hides behind it, it is because the effect is born of a relation ferance, difference, reference, and diff a renceas double relation, one should say as double social bond.

With all of them, the same ceremony: Not even in order to haunt use-value. Freud explains this to us in the serene tone of epistemological, methodological, rhetorical, in truth psychagogical caution: In work to come, it will no doubt be necessary to link it to the question of phantomatic spectrality.


If the messianic appeal belongs properly to a universal structure, to that irreducible movement of the historical opening to the future, therefore to experience itself and to its language expectation, promise, commitment to the event of what is coming, imminence, urgency, demand for salvation and for justice beyond law, pledge derrjda to the other inasmuch as he or she is not present, presently present or living, and so forthhow is one to think it with the figures of Abrahamic messianism?

One may have one’s doubts. It is a great moment at the beginning of Capital as everyone recalls: And since this becoming-immaterial of matter seems to take no time and to operate its transmutation in the magic of an instant, in dertida single glance, through the omnipotence of a thought, we might also be tempted to describe it as the projection of an animism or a spiritism.

Despite the infinite opening of all these borders, one might perhaps attempt to define what is at stake here from at least three points of view:. I call this the fetishism which attaches itself [ anklebt ] to the products of labour as soon as they are produced as commodities, and is therefore inseparable from the production of commodities.

Commodities cannot themselves go to market and perform exchanges in their own right The development of deconstruction. Zero Books, May 30, But one must say that if the commodity corrupts art, philosophy, religion, morality, law, when their works become market valuesit is because the becoming-commodity already attested to the value it puts in danger.

Writings on Depression, Hauntology and Lost Futures. One could say as much, moreover, if we were venturing into another context, for exchange-value: Contents Article Summary 1. But whence comes the certainty concerning the previous phase, that of this supposed use-value, haunyology, a use-value purified of everything that makes for exchange-value and the commodity-form? The wood comes alive and is peopled with spirits: Only four months to go, then.

Yet it is noteworthy that, while phenomenology is an essentially solitary activity even when it purports the universality of its findings or attempts to describe the genesis and structure of intersubjectivitypsychoanalysis is a practice for which the relation to alterity is essential. What one has just seen cross the stage is an apparition, a quasi-divinity — fallen from the sky or come out of the earth. Pre-deconstructive here does not mean false, unnecessary, or illusory.


The latter cannot be derived from a psychology of the imagination or from a psychoanalysis of the imaginary, no more than from an onto- or me-ontology, even though Marx seems to inscribe it within a socioeconomic genealogy or a philosophy of labour and production: Of these two deserts, which one, first of all, ill have signalled toward the other?

Not in order to grant them the right in this sense but out of a concern for justice. Facing up to the others, before the others, its fellows, here then is the apparition of a strange creature: This rhetorical artifice is abyssal. Can hauntologg translate with regard to it the logic of surviving that we have just glimpsed with regard to the patrimony of the idol, and what would be the interest of such an operation?

It is not a matter here of negating a use-value or the necessity of referring to it. There [in the religious world] the products of the human brain [of the head, once again, of men: Hauntology is probably the first major trend in critical theory to have flourished online.

Derrida, Jacques (–) – Routledge Encyclopedia of Philosophy

Far from effacing differences and analytic determinations, this other logic calls for other concepts. Let us not forget that everything we have just read there was Marx’s point of view on a finite delirium. For we are wagering here that drrrida never has done with the conjuring impulse.