Informe de Seminario para optar al grado de Licenciado en Filosofía / Mediante la presente investigación se busca resignficar la ceguera en tanto se manifiesta como un elemento posibilitador para la apertura, espaciamiento o visibilización de un nuevo acontecimiento en el seno de la deconstrucción en Jacques Derrida. De este modo, la relación entre lo visible y lo invisible resulta un antecedente clave para el trazamiento de un nuevo término o invención en la base misma de las oposiciones binarias del pensamiento filosó- fico. Para esto, guiaré el análisis en torno a la genealogía del dibujo que el autor esboza en Mémoires d’aveugle. L’autoportrait et autres ruines (1990), y así, desde una analogía con el trazo, intentaré precisar la correspondencia que surge entre visión y ceguera, determinando su lugar y aplicación para la apertura crítica en una sociedad dominada por las lógicas del espectáculo y las normas basadas en ese régimen hegemónico.

The thesis explores the political dispositions lurking within the practices of vision, construed here in terms of the visible and invisible. It locates this investigation firstly, in the representational culture of colonial Singapore and secondly, in postcolonial Singaporean performances. Although the thesis takes as its point of departure conceptualizations of the practices of vision by Bhabha, Foucault, Lefebvre and Lacan, as the argument proceeds, the exploration takes its cue increasingly from the thought of Derrida. The chapters explore how the relationship to Otherness is variously effaced or enacted in practices of the visible and invisible. The thesis starts with an exploration of the practices of the visible in colonial power relations and postcolonial multiculturalism, construed here as a metaphysical sovereign political disposition, the predicates of which are the theological-political securing of the I Am Who I AM. Within this relationship to Otherness is a violent ethico-political relation to Otherness. However, in the thought of Derrida and Levinas, the relationship between 'us' and the 'Other' is the condition of possibility for both the Self and Other, for justice, responsibility, associated by an openness to the Other, including the willingness to be unsettled by the surprise of the Other-to-come. The second half of the thesis investigates the possibilities of a radical relation to the radically non-relational. Firstly, this radical relation to radical alterity is construed as encompassing a practice of the invisible, that of a poetics of the (im)possible. Secondly, this radical relation to Otherness is conceptualized as a 'writing in blindness', the counterpart of which is eschatological desire, accompanied by the 'art of the perhaps'.

This thesis brings together two important aspects of Feminist Theory, the problem of reconceptualising community in terms of difference, and the role of temporality and futurity within feminist visions of the political. I argue that rethinking community directly entails a rethinking of temporality. This is initially suggested in my examination of the work of anthropologists Carol Greenhouse and Johannes Fabian, who argue that conceptions of time play an important role in social methods of ??managing?? difference. I then turn to an analysis of a number of different feminist accounts of community in order to show that, in each case, the attempt to rethink community in terms of an openness to diversity is invariably accompanied by a contestation of dominant linear temporal concepts. I suggest that these accounts represent a shift to an understanding of time as fractured, dislocated or out of joint. While this shift is explicit in some of the work I examine, specifically in Linnell Secomb and Rosalyn Diprose??s work, for the most part, the problem of temporality is not explicitly thematised. I therefore seek to uncover an emerging critique of linear temporality within feminist accounts of community, while also arguing for a greater recognition of the way time systems shape the way we understand and relate to difference. In order to extend the contestation of linear temporality developed in the first section, I turn to the work of Jacques Derrida. I extend the gesture towards a dislocated time by examining Derrida??s deconstruction of Aristotle??s account of time and his quasi-concept, diff??rance. Both of these accounts challenge the self-presence of the now. What proves to be particularly important for the problem of community is the way this fundamental dislocation suggests a reworking of social understandings of the heritage, transformation and political action. This suggestion is developed through an analysis of two of Derrida??s later essays ??The Other Heading?? and ??Psyche: Inventions of the other??, where I draw out his claim that an openness to the coming of the other involves both the active disruption of convention and tradition as well as a passive relation to an open and incalculable future. I conclude this thesis by arguing that Derrida??s account of time, as a disruptive exposure to alterity, is a provocative candidate for a model of temporality congenial to feminist projects of reconceptualising community. Accordingly, this thesis makes a unique contribution to feminist theory by connecting two significant but often separate concerns, in the process providing new avenues for feminist theorisations of community.

This essay attempts to outline Jacques Derrida’s envisaged rewriting of transcendental aesthetics, hinted at in De la grammatologie. Focusing mainly on the texts published during the 1960’s (especially La voix et le phénomène) and the early 1970’s, I try to situate Derrida’s thought within the horizon of transcendental philosophy. Special attention is devoted to Immanuel Kant and Edmund Husserl given the importance that Derrida ascribes to them. My intention is to capture Derrida’s position towards these previous attempts of formulating a transcendental aesthetics. In Derrida’s view – the way I interpret it – transcendental aesthetics is a set of issues concerning (i) the philosophy of time and space and the constitution of time and space, (ii) a theory concerning the constitution of conditions (iii) a theory concerning the lowest level of cognition. I will try to support the claim that Derrida’s famous notion, la différance, entails a recasting of previous notions of transcendental aesthetics. Derrida is well known for his claim that experience is not direct; it must be given through re-presentations, which synthesize sense (ideal objects) and the sensed. Ideal objects are themselves dependent on language and hence experience cannot be brought about without the mediation of language. In this essay the claim that neither space nor time would be without the sign is substantiated. With this in mind I attempt to show that Derrida’s rewriting of transcendental aesthetics amounts to promoting the concept of spacing, which represents the-becoming-spaceof-time and the-becoming-time-of-space. Without the deferring and differing involved in the movement of la différance and the writing of the unconscious there would be neither time nor space. One of the most important outcomes of this essay is the presentation of the interplay between activity and passivity involved in the constitution of ideality performed by unconscious writing.

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Diss.--Düsseldorf--Univ., 1999. / Bibliogr. p. 201-231.

Texte remanié de: Diss.--Duquesne university. / Bibliogr. p. 181-186. Index.

Thèse--Faculté des lettres--Fribourg, Suisse--Université, 1993. / Bibliogr. p. 509-517.

The aim of this study is to examine what current discourses within the expanding popular management culture carry to organizations in terms of worldview, knowledge view, ideologies, norms, and values, and how these discourses shape leader’s roles in modern organizations. A case study is conducted on a conflict management book by a popular management guru, Stephen R. Covey. The three main study questions concern: 1) ontology and epistemology found in the discourses, 2) how the ideas of ‘right’ vs. ‘wrong’ conflict management strategies are constructed by the author, and 3) how the ideas of the ‘good’ and ‘bad’ leader are constructed. The study applies different discourse analytical and poststructuralistic tools combined in a bricolage, to analyze and deconstruct Stephen R. Covey’s (2011) managerial discourses in his book “The 3rd Alternative - solving life’s most difficult problems”. The study result shows that popular managerial discourses such as Covey’s lack solid scientific ground and carry institutional myths, ideology and normative religious beliefs to the learning organizations. The analyzed managerial discourses carry an underlying naive realistic worldview, and belief that there are some universally applicable correct principals concerning conflict resolution, and that there are also some principles and paradigms that are fundamentally wrong. Consequently, leaders who use the ‘right’ conflict management strategy are characterized as good and those who use the ‘wrong’ strategies are characterized as bad leaders. The conclusion of the study is that such non-scientific managerial discourses are given constituating power in organizations, generating a simplistic, ideological and normative view of organizational life, while creating myths about how the organizational reality should be perceived and how a leader should operate in it. It is furthermore argued that even a myth, or an ideal, can sometimes be useful to create a necessary change in an organization and move it in the desired direction.