Zugl.: Bremen, Univ., Diss., 2007

Thesis (MA (Philosophy))--University of Stellenbosch, 2008. / This thesis sets out to model the notion of group identity in terms of the theory of complexity. It is an attempt to speak meaningfully about a concept that needs to have a sense of stability in order to constitute an ‘identity’, but at the same time has to be able to change in order to adapt to changing circumstances – and indeed does change. This tension between stability and change is seen as a manifestation of the philosophical endeavour of ‘thinking the difference’ which, in this context, is understood to mean that if we are committed to thinking the difference (and thereby undermining the philosophy of the same) for ethical reasons, we have to speak of group identity itself in terms that preserve difference. That entails keeping the tensions inherent to the notion intact, rather than choosing to emphasise one end of the tension, thereby reducing the other. As such, identity is understood as being relational. While modelling group identity as a complex system two important tensions are identified: that of the inside-outside divide that is a function of the boundary-formation of the system and the traditional tension between agency and structure in the formation of identity. The emphasis on difference as constitutive of identity places the argument within poststructuralism as a school of thought. More specifically, the links that have been established between complexity theory and the work of Jacques Derrida is explored to unpack the implications these links would have for group identity. This application is done within the framework of time: first the issues of the past and the memory of the group are investigated to explore whether identity as a complex system can cope with its own tensions. The work of Derrida is employed to show how the memory of a complex system can be understood as the inheritance of the system. This is an ethical understanding which entails responsibility. Understanding the past in this way, it is argued, allows the future to be thought. This is the case, it is argued, because the future must be understood as a Derridean ‘new beginning’ which entails engaging with and deconstructing the past. Finally, this notion of the future as a new beginning is unpacked. It is defined as the group’s singular opportunity to allow for ‘real’ change, change that is only possible if the system is disrupted by its outside. It is argued that the complex system as a very particular open system can accommodate the possibility of the ‘new beginning’. This understanding of the system and its outside is brought in relation to Derrida’s understanding of the economy of the system and the future as a ‘new kind of writing’. The implications of this theory for the notion of autonomy are briefly addressed. In order to test the theory, the argument is applied throughout to the example of the Afrikaner as a group identity. In conclusion, suggestions are made as to how the Afrikaner could understand itself and its memories in order for the group identity to survive meaningfully and – more importantly – ethically.

Thesis (MPhil)--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: This study is concerned with the possibility and characterisation of poststructural ethics and the ethics of general theories. It contains a review of selected readings on Modernity and provides a "snapshot" of an ethical system that is essentially rule based and privileges rationality. Some of the problems with such a system, such as inflexibility, tolerance based on superiority and force and the privileging of male gender is explored. It proceeds by perusing some literature on postmodernity as an open ethical system in which values are free floating and lists of rules are constantly produced and disregarded in a dizzying ethical free for all in which "anything goes". No value is considered more worthwhile than personal survival. As a starting point for reading Modernity and postmodernity together, Levinas introduces a radical perspective on ethics that can be read as a condemnation of postmodern morality. He relates an ethics in which the survival of the "other" is more important than the survival of the self. However, he does not ground the metaphysics of such a privilege in rationality or knowledge and hence does not turn it into an ethical rule, but rather, subtly shifts the responsibility for the other person to an ultimate responsibility for the Other as God. This radical responsibility is rejected by deconstruction which does not reject either postmodernity or Modernity but is an attempt to think through the limits of rule-orientated rationality, free-play and mystical metaphysics to produce an ethical awareness that has a sensitivity for the complexity of context. Through the notion of "writing", the peculiarities it displays and the objections it attracts, Derrida seeks to establish a uniquely ethical writing that is both a stable manifestation of ethics and a dynamic engagement with those subject to it. With these readings in the background the thesis attempts to provide a framework for poststructural ethics. It is an ethics based in the notion of friendship but does not ground itself in any guarantees. It re-evaluates rationality in terms of a sublime struggle for meaning and truth. This sublime struggle offers a unique perspective on political debates that strive towards responsible development for multicultural societies and also on a sociological approach to law and the ability to dispense justice without undue prejudice. The main contention of the thesis is that although poststructuralism does not suppose a grounding metaphysics in either rationality or responsibility towards God it cannot be satisfied with the self-indulgent nihilism of an "anything goes" postmodernism. Thus, it depends on the notion of a "complex system" that "self-organises" and produces limits through spontaneous connections. Through the working of deconstruction complex systems can take on a more human manifestation as friendships flourish and decay through the interaction of faces. / AFRIKAANSE OPSOMMING: Hierdie studie is gemoeid met die moontlikheid en karakterisering van poststrukturele etiek en die etiek van algemene teorië. Dit bevat In geselekteerde oorsig van Moderniteit en verskaf In "kiekie" van In etiese sisteem wat essentieël op reëls gebasseer is en rationaliteit privilegieer. Sommige probleme met so In sisteem, soos byvoorbeeld onbuigsaamheid, verdraagsaamheid gegrond in superioriteit, geweld en die privilegieering van manlikheid, word ondersoek. Die studie sit voort deur sommige literatuur oor postmoderniteit as In oop etiese sisteem onder oë te neem. So In sisteem veronderstel vryvloeiende waardes en lyste van reëls wat gedurig geproduseer en geabandoneer word in In duisligwekkende etiese vryspel wat beskryf kan word as "anything goes". Geen waarde word hoër geag as persoonlike oorlewing nie. As die beginpunt van In lesing wat Moderniteit en postmoderniteit met mekaar in verband bring verskaf Levinas In radikale perspektief op etiek wat verdoemend staan teenoor die moraliteit van postmoderniteit. Hy beskryf In etiek waarin die oorlewing van die "ander" meer belangrik geag word as die oorlewing van die self. Hy grond egter nie die metafisieka van so In voorreg in rationaliteit of kennis nie, en lê dit dus nie neer as In etiese reël nie, maar verskuif eerder op subtitle wyse verantwoordelikheid vir die ander persoon na In uiteindelike verantwoordelikheid vir die Ander as God. Laasgenoemde radikale verantwoordelikheid word deur dekonstruksie verwerp in In poging om postmoderniteit en Moderniteit saam te snoer en die limiete van reël-georiënteerde rationaliteit, vry-spel en mistiese metafisieka deur te dink. Hierdeur word 'n etiese gewaarwording geproduseer wat sensitiviteit vir die kompleksiteite van konteks vertoon. Deur die nosie van "skryf', die eienaardighede en teenkanting daaraan verbonde, is Derrida op soek na die neerlegging van In unike etiese skryf wat beide In stabille manifestasie van etiek is en 'n dinamiese betrokkenheid by die wat daaraan onderhewig staan. Met hierdie leeswerk in die agtergrond poog die tesis om 'n raamwerk vir poststrukturele etiek daar te stel. Dit is In etiek wat as basis die nosie van vriendskap aanvaar sonder om enige waarborge uit te deel. Rationaliteit word gere-evalueer in terme van In sublime stryd vir betekenis en waarheid. Hierdie sublime stryd bring 'n unieke perspektief na politieke debatte wat volhoubare ontwikkeling in multikulturele samelewings ten doel het en vir In sosiologiese benadering tot die reg en regsvaardigheid. Alhoewel poststrukturele etiek nie In metanarratief veronderstel, soos die etiek van Moderniteit, nie kan dit egter ook nie tevrede wees met die destabiliserende nihilisme van 'n "anything goes" postmodernisme nie. Poststrukturele etiek steun dus swaar op die idee van 'n "komplekse sisteem" wat self-organiseer en llrniette stel deur middel van spontane konneksievorming. Deur die werking van dekonstruksie kan so In komplekse sisteem ook in meer menslike terme verwoord word as vriendskappe wat groei en vergaan in die interaksie tussen "gesigte".

Thesis (MA)--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: In this mini-thesis I explore Hannah Arendt’s engagement with the problem of foundation in relation to the work of Derrida and complexity theory. In Arendt the problem of foundation takes shape as the attempt to develop a thinking of foundation that does not repress political freedom. The American Revolution is an important point of reference in Arendt’s attempt to develop such a notion of authority. According to Arendt the American republic could, however, not entirely succeed in realizing this conception of authority. I draw on Derrida and complexity theory in order to show that the shortcomings Arendt points to are structural to institutions as such. Following Derrida and complexity theory, I further that the recognition of this structural limitation is an indispensable step in the attempt to think political authority as something stable, but which nevertheless keeps open the possibility of political change. / AFRIKAANSE OPSOMMING: In hierdie skripsie ondersoek ek Hannah Arendt se ommegang met die probleem van begronding deur dit in verband te bring met die werk van Jacques Derrida en kompleksiteitsteorie. Die probleem van begronding neem vir Arendt vorm aan in die poging om politieke gesag op so wyse te bedink dat dit nie politieke vryheid onderdruk nie. Die Amerikaanse rewolusie vorm ’n sentrale verwysingspunt in Arendt so poging om gesag op hierdie manier te bedink. Dit slaag volgens haar egter nie heeltemal daarin om hierdie alternatiewe vorm van gesag te verwesenlik nie. Ek steun op Derrida en kompleksiteitsteorie om te wys dat die tekortkominge waarop Arendt wys in ’n sekere sin struktureel is tot enige instelling. Ek argumenteer voorts in navolging van Derrida en kompleksiteitsteorie dat ’n erkenning van hierdie strukturele beperking ’n belangrike moment is in die poging om politieke gesag te bedink as iets wat stabiel kan wees, maar terselftertyd ruimte laat vir politieke verandering.

Thesis (PhD)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The primary concern of this dissertation will be to understand under what conditions novelty arises within a system. In classical philosophy, the notion of novelty is usually said to arise out of an event. However, the notion of an event often carries with it metaphysical and conservative implications. Therefore, part of the concern of this dissertation is to begin to develop an approach to novelty which is not dependent upon the event. This approach is developed through the insights offered by Critical Complexity and post‐structuralist philosophy. In social science the model of the frame has dominated how to think about the limitations to the context specific nature of knowledge. Instead of the analogy of a frame, this dissertation argues that it is better to adopt the notion of an ‘economy’. This is due to the fact that the notion of an economy allows social scientists to better theorize the relationships which constitute the models they create. The argument for an economy is made by exploring the connections between the work of Jacques Derrida, the complexity theorist Edgar Morin and Georges Bataille. However, when using the notion of an economy, one must always take the excess of this economy into consideration. This excess always feeds back to disrupt the economy from which it is excluded. Using terms developed in complexity theory, this dissertation illustrates how a system adapts to the environment by using this excess. Due to this there can never be a comprehensively modelled complex system because there are always facets of this system which remain hidden to the observer. The work of Alain Badiou, whose central concern is the notion of novelty arising out of an event, is introduced. The implications of depending on the event for novelty to arise are drawn out by discussing the affinities between the work of Derrida and Badiou. In this regard, Derrida’s use of the term ‘event’ much more readily agrees with a complexity informed understanding of the term in contrast to the quasi‐religious definition which Badiou uses. This complexity‐informed understanding of the event illustrates that what the event reveals is simultaneously a dearth and wealth of possibilities yet to be realized. Therefore the event cannot be depended upon to produce novelty. However, the notion of the event must not be discarded too quickly; classical science has traditionally discarded this idea due to its reductive approach. The idea of process opens up an understanding of the radical novelties produced in history to the possibility of the event and to a new understanding of ontology. This dissertation proposes that one can begin to think about radical forms of novelty without the event through the notion of experimentation. This approach allows one to engage with what exists rather than relying upon an event to produce novelty. This argument is made by following Bataille, who argues that through an engagement with non‐utilitarian forms of action, by expending for the sake of expenditure, the world is opened up to possibilities which remain unrealized under the current hegemony. In this light, this dissertation begins to develop a definition of novelty as that which forces a rereading of the system’s history. / AFRIKAANSE OPSOMMING: Hierdie proefskrif onderneem hoofsaaklik om die omstandighede waaronder nuwigheid binne ʼn stelsel ontstaan te verstaan. Daar word in die klassieke filosofie voorgehou dat nuwigheid gewoonlik vanuit ʼn gebeurtenis ontstaan. Die idee van ʼn gebeurtenis hou egter dikwels ongewenste metafisiese en konserwatiewe implikasies in. Hierdie proefskrif onderneem dus om, deels, ʼn benadering tot nuwigheid te ontwikkel wat onafhanklik van die gebeurtenis staan. Hierdie benadering word verder uitgebrei met behulp van insigte vanuit die Kritiese Kompleksiteits‐ en Post‐Strukturalistiese filosofie. Tot onlangs het die model van die raamwerk die wyse waarop daar oor die beperkinge van die konteks‐spesifieke aard van kennis in die sosiale wetenskappe gedink word oorheers. In hierdie proefskrif word voorgehou dat die idee van ʼn ‘ekonomie’ in plaas van die analogie van ʼn raamwerk hier gebruik behoort te word, omdat dit ons sal toelaat om die verhoudings binne die modelle wat deur sosiale wetenskaplikes gebruik word beter te verken. Verder word die moontlike verbande tussen Jacques Derrida , die kompleksiteitsfilosoof Edgar Morin en Georges Bataille teen hierdie agtergrond verken. Wanneer daar van ʼn ekonomie gepraat word, moet die oormaat van die ekonomie altyd in ag geneem word. Hierdie oormaat ontwrig altyd die ekonomie waarby dit uitgesluit word. Om te wys hoe die stelsel van so ʼn oormaat gebruik maak om by sy omgewing aan te pas, sal terminologie wat in die konteks van kompleksiteitsteorie ontwikkel is gebruik word. As gevolg van die oorvloed binne ʼn stelsel sal daar nooit ʼn volledige model van die stelsel ontwikkel kan word nie ‐‐ fasette van die stelsel sal altyd vir die waarnemer verborge bly. Verder sal die werk van Alain Badiou, wie se filosofie rondom die idee van nuwigheid wat uit ʼn gebeurtenis ontstaan gesentreed is, in hierdie verhandeling bespreek word. Die implikasies van die idee dat nuwigheid van die gebeurtenis afhanklik is word uitgelig deur die verwantskappe tussen die werke van Derrida en Badiou te bespreek. Derrida se gebruik van die term ‘gebeurtenis’ dra ʼn noue verwantskap met kompleksiteitsteorie, en dit word teenoor Badiou se amper‐godsdienstige gebruik van die term gestel. Daar word aangevoer dat daar binne ʼn kompleksiteits‐ingeligte verstaan van ʼn gebeurtenis beide ʼn skaarste en ʼn oorvloed van moontlikhede bestaan wat vervul kan word. Daarom kan daar juis nié op die gebeurtenis staatgemaak word om nuwigheid te skep nie. Die idee van die gebeurtenis moet egter nie te gou verwerp word nie. As gevolg van die klassieke wetenskap se reduksionisme is die idee van ʼn gebeurtenis tradisioneel ontken. Daarteenoor ontsluit die idee van ʼn proses die moontlikheid van radikale nuwighede in die geskiedenis as gevolg van ʼn verstaan van die gebeurtenis wat tot ʼn nuwe verstaan van die ontologie lei. Hierdie proefskrif stel dus voor dat ons voortaan aan radikale nuwigheid dink in terme van die denkbeeld van eksperimentering eerder as in terme van die gebeurtenis. Eksperimentering laat ons toe om te werk met wat ons het, eerder as om op ʼn gebeurtenis te moet wag. Na aanleiding van Bataille is die voorstel dat daar deur om te gaan met nieutilitaristiese vorms van optrede nuwe geleenthede vir die wêreld oopgemaak word; geleenthede wat onder die huidige hegemonie ongerealiseerd sal bly. In hierdie verband stel die proefskrif ʼn definisie van nuwigheid voor as dít wat mens dwing om die geskiedenis van ʼn stelsel te herformuleer.

This thesis argues that attitudes of inhospitality operate subtly in our politics, in our religious beliefs and practices, and in our understandings of who we are. Consequently, the question of hospitality - what it is and what it signifies - is an urgent one for us to address. In this thesis I examine and outline the hermeneutics-deconstruction debate over the experience of otherness and what it means to respond to others ethically (or hospitably). In the first two chapters I defend the importance of properly understanding the ethics of both Emmanuel Levinas and Jacques Derrida. Against the concerns of Paul Ricoeur and Richard Kearney, I maintain that a Levinasian and Derridean insistence on answering to the call of an unconditional hospitality is the best way forward in our attempt to respond with justice to strangers. Next, by engaging Martin Hagglund's objection to an ethical reading of Derridean unconditionality, I give attention to the theme of negotiation in Derrida's later work, a theme which I take to be the central feature of his account of hospitality. I conclude by proposing five theses concerning hospitality. These theses provide an overview of the main themes discussed in this thesis and once more address the various tensions internal to the concept of hospitality.

Made available in DSpace on 2015-04-14T13:55:21Z (GMT). No. of bitstreams: 1 454356.pdf: 2624723 bytes, checksum: 7fb4188229fd87478fc90d215439c0c3 (MD5) Previous issue date: 2013-12-18 / This thesis aims to read Derrida in a way to increase the speculative aspect of his thinking, in opposition with the dominant correlationist interpretation. The main keys for this reading are writing and diff?rance. For this task, I trace a polygonal articulation between Derrida, Quentin Meillassoux, Sigmund Freud and Catherine Malabou, trying to reconstruct the philosopher's positions in an affirmative way as materialism. The effect of this polyhedron works by contrasts, reflecting (as an inverted mirror) on other philosophers with whom Derrida debated all his life (especially Kant, Hegel, Levinas, Husserl and Heidegger). The figure is constructed in three moments: comparative, structural and experimental. The comparison emerges with a genealogy of Derrida's thinking departing from the French materialism of XXth Century, aiming to demonstrate that his thinking has never been oriented by the Kantian gaps between thing-in-itself and phenomenon, nature and culture, empirical and transcendental. It emerges in a specific philosophical, scientific, political and cultural context that is only now being reconstituted. Next step is the structural argument: departing from the critique of totality (Book), the thinking of writing appears as a graphematics that exceeds the traditional space where writing was enclosed, considering it as the facilitation (frayage) of form in the real, a non-hylomorphic (plastic) theory of form. To this graphematics is added spectrology (hauntology), virtual science that thinks reality in the general economy of diff?rance. From this general economy, restricted economies emerge: economimesis and economy of life_death. The graphems are inscribed in a surface without ground, empty and plastic, which Derrida nominates, remembering Plato, Khora. Finally, the third moment looks to relate experimentally Derrida's thinking with contemporary sciences (neuroscience and evolutionary biology), aiming to obliterate the boundaries between nature, culture and technology, on one side, and thinking and real, on the other. Writing and specters cross all these gaps in a generalized and hyper-historical materialism. / A tese procura ler a obra de Jacques Derrida para, opondo-se ? interpreta??o correlacionista predominante, potencializar o aspecto especulativo desse pensamento. As principais chaves de leitura s?o a escritura e a dyferen?a. Para tanto, tra?o uma articula??o poligonal entre Derrida, Quentin Meillassoux, Sigmund Freud e Catherine Malabou, buscando reconstruir as posi??es do fil?sofo de forma afirmativa enquanto um materialismo. O efeito desse poliedro funciona por contrastes, refletindo (como um espelho invertido) sobre outros pensadores com os quais Derrida debateu ao longo da sua vida (em especial Kant, Hegel, Levinas, Husserl e Heidegger). A figura ? constru?da em tr?s movimentos: comparativo, estrutural e experimental. A compara??o emerge a partir de uma genealogia do pensamento de Derrida a partir do que nomeio materialismo franc?s do s?culo XX, procurando demonstrar que esse pensamento nunca se orientou pelas cis?es kantianas entre coisa em si e fen?meno, natureza e humano, emp?rico e transcendental. Ele emerge em um espec?fico contexto fil?sofico, cient?fico, pol?tico e cultural que apenas recentemente vem sendo reconstitu?do. Tecido esse primeiro fio, passo ao argumento estrutural. A partir da cr?tica da ideia de totalidade (Livro), o pensamento da escritura aparece como grafem?tica que n?o se det?m no interior do espa?o no qual a escritura esteve confinada, pensando antes a escritura como forma sulcada do real, teoria n?o-hilem?rfica - pl?stica - da forma. A essa grafem?tica soma-se a espectrologia, ci?ncia do virtual que pensa o real no modo da economia geral da dyferen?a. Dessa economia geral inconsistente emergem economias restritas: econom?mesis e economia da vida_morte. Os grafemas inscrevem-se em uma superf?cie sem fundo, vazia e pl?stica, que Derrida nomeia, lembrando Plat?o, khora. Finalmente, o terceiro momento procura relacionar experimentalmente o pensamento de Derrida com as ci?ncias contempor?neas (neuroci?ncias e biologia evolucionista), almejando borrar as fronteiras entre natureza, cultura e tecnologia, de um lado, e pensamento e real, de outro. A escritura e os espectros atravessam todas essas cis?es em um materialismo generalizado e hiper-hist?rico.

Made available in DSpace on 2016-04-27T17:27:20Z (GMT). No. of bitstreams: 1 Maria Luci Buff Migliori.pdf: 2095464 bytes, checksum: 395e3de80b3f5c2f867335ee7f3f4baa (MD5) Previous issue date: 2007-12-05 / This workpiece develops a cartography of forgiveness dimensions, encompassing the branches of law, ethic, politics, Christian theology and therapy. It takes profit of Paul Ricoeur s and Jacques Derrida s readings. Forgiveness place is a border place that communicates with a variety of domains. Its discussion involves that of guiltiness and reconciliation with past. The thesis intends to analyze the ethical inscription of forgiveness in philosophy, appointing that this issue requires an incursion in the nonphilosophic field. It adopts as a model the work of the Truth and Reconciliation Commission in South Africa, an experience of reconciliation through a conditional amnesty and a new model of restorative Justice. Some applications of forgiveness spirit in law highlight obligation and responsibility relations, supported by the concept of debt and equivalence applied by Justice. They bring the context of the initial debate about crimes against humanity, after the Second World War, and its relations to the Statement of Rights. According to Ricoeur s view, forgiveness inscription lies in the abundance of non-realized evil. Ricoeur s difficult forgiveness equation reveals the dynamics emerging from the disproportion between the height of learned hymn and guiltiness depth, its imputability and the problematic of incapability. Derrida s reflection about the forgiveness and the unforgivable, in the geopolitical scene, explores the ideas of conditional forgiveness, pure forgiveness and circulation between hyperbolical ethic and politics. The public debate upon the interpretation and reach of Amnesty Law in 1979, promulgated under military dictatorship in Brazil, is an opportunity to appreciate the abuse of forgetter and the need of not erasing the facts, even though debt has been broken up / A cartografia de algumas dimensões do perdão no campo jurídico, ético, político, teológico-cristão e terapêutico é desenvolvida neste trabalho, partindo das leituras de Paul Ricoeur e Jacques Derrida, e valendo-se da contribuição essencial de Hannah Arendt para o tema do perdão na política. O lugar do perdão é um lugar de fronteira que se comunica com domínios limítrofes diversos. Sua ampla problemática envolve a da culpabilidade e a da reconciliação com o passado. A tese procura indagar a forma de inscrição ética do perdão na filosofia, mostrando que esta questão demanda a incursão no não-filosófico. Adota como modelo de estudo o trabalho da Comissão de Verdade e Justiça CVR - da África do Sul, instalada por ocasião da ruptura com o regime do apartheid (1995), um momento filosófico privilegiado, que reúne as diferentes perspectivas mencionadas e, assim, a possibilidade de reflexão sobre o perdão, em uma experiência de reconciliação, por meio de uma anistia condicional e um novo paradigma de justiça, o da justiça restaurativa. Uma pequena geografia das aplicações do espírito do perdão na lei aponta relações de obrigação e responsabilidade, tendo como fio condutor o conceito de dívida e uma lógica de equivalência aplicada pela justiça. Coloca o contexto de surgimento da discussão dos crimes contra a humanidade, após a Segunda Guerra, e suas relações com a Declaração de Direitos de 1948. A inscrição do perdão, numa economia de dádiva ou dom, é traçada ante a superabundância de não-sentidos do mal, na leitura de Ricoeur. A economia da redenção é introduzida no plano simbólico e teológico cristão. A equação do perdão difícil, traçada por Ricoeur, revela a dessimetria decorrente da desproporção entre a altura do hino sapiencial e a profundidade da culpa, sua imputabilidade e a problemática da incapacidade e sua superação. A pesquisa do dar e retribuir envolve a revisitação do modelo arcaico e aspectos cerimoniais do dom e do reconhecimento. A reflexão de Derrida sobre o perdão e o imperdoável na cena geopolítica explora as noções de perdão condicional e perdão puro e a circulação entre ética hiperbólica e política. A discussão pública a respeito da interpretação e alcance da Lei de Anistia, promulgada durante a ditadura militar brasileira em 1979, é oportunidade para uma apreciação a respeito dos abusos do esquecimento e a necessidade de não apagamento dos fatos, mesmo que a dívida tenha sido quebrada

Jacques Derrida's deconstruction of the metaphysical priority of the present simultaneously validates presence as the absolute form of meaning. In order to succeed, deconstruction is bound to offer the most robust defence of transcendental phenomenology's systematic articulation of the very constitution of experience in its absolute and irrecusably present form. Edmund Husserl's late philosophy of history accounts for the contradiction of atemporal truth—how it is created in time, and how it is possible for the historical investigation of this truth to determine its meaning with absolute certainty. Through the necessity of an ideal and phenomenologically reduced history—not only for the work of historical investigation in its own right, but as a constituent of the meaning of any truth— Derrida explains why Husserl devotes so much effort to explicating the structure and process of the formation of ideal objects in the course of what is ostensively an explanation of the origination of the geometrical science itself out of subjective experience. The purpose of this is only ever implied in Husserl's own work “The Origin of Geometry”, and the implications are subtle. The purpose of this thesis is to detail how the structures of Husserl's system serve the end clearly elucidated by Derrida. It first explains how objective truth is constituted and an ideal history made possible through Husserl's examination of their appearance in the living present, and following this it examines the problems raised by Derrida's deconstruction itself.

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