By Anais N. Spitzer
In Derrida, fantasy and the Impossibility of Philosophy, Anais N. Spitzer indicates that philosophy can't separate itself from delusion when you consider that delusion is an inevitable of the opportunity of philosophy.
Bombarded by means of narratives that terrorize and repress, we may possibly usually give some thought to delusion to be constrictive dogma or, at most sensible, anything to be with ease passed over as unphilosophical and beside the point. in spite of the fact that, such dismissals leave out a very important point of fable. Harnessing the insights of Jacques Derrida's deconstruction and Mark C. Taylor's philosophical interpreting of complexity thought, Derrida, fable and the Impossibility of Philosophy provocatively reframes the pivotal relation of delusion to pondering and to philosophy, demonstrating that myth's inherent ambiguity engenders important and inescapable deconstructive propensities. Exploring myth's disruptive presence, Spitzer indicates that philosophy can't separate itself from fantasy. as a substitute, fable is an inevitable situation of the opportunity of philosophy. This research offers a nuanced account of fantasy within the postmodern period, not just laying out the deconstructive underpinnings of fantasy in philosophy and faith, yet constructing the very necessity of fantasy within the learn of rules.
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Additional info for Derrida, Myth and the Impossibility of Philosophy
Taylor is equally preoccupied with rereading Hegel. 35 ‘[T]hose who write after the end of philosophy cannot avoid Hegel’,36 insists Taylor, because [o]n the one hand, Hegel’s system is the culmination of the modern philosophy of the subject that brings the closure of the ‘metaphysics of presence’; on the other hand, Hegelian reason is fascinated by difference and is irresistibly drawn to the vertiginous question of the other. (IS, 4) This echoes Maurice Merleau-Ponty, who declared two decades earlier that ‘all the great philosophical ideas of the past century .
These remains are elusive, unmasterable excesses that disrupt the philosophic system of Hegel’s text from within, derailing its self-identity and self-presentation. Reading the inherent fissures and disruptions within Hegel’s text reveals not ‘circular closure’, the return of thinking to itself (which would culminate in absolute knowledge), but rather the impossibility of closure, self-presence and absolute knowledge. This calls into question the very possibility of a superior, pure and dominant logos.
Hatab’s study privileges presence, just as philosophy as logos does. It assumes that mythos is restricted to that, or to any purely receivable mode. This denies the inherent indecidability of mythos, which eschews every ‘mode’, a term that denotes something inherently singular and categorizable. Hatab argues that mythos, 18 ‘WHAT, AFTER ALL, OF THE REMAIN(S) . ’ therefore, gives itself over to meaning and complete interpretation. However, as irreducibly indecidable, mythos does not present itself to these ends.