By Judith Still
Winner of the R. H. Gapper booklet Prize 2011. Judith nonetheless units Derrida's paintings in a chain of contexts together with the socio-political background of France, specifically relating to Algeria, and his dating to different writers, most significantly Hélène Cixous, Luce Irigaray and Emmanuel Levinas - key thinkers of hospitality. nonetheless additionally follows the thread of sexual distinction in Derrida's writing as a way to make clear his exploration of the complicated and gentle, unusual but common, political and moral dilemmas of ways to be these most unlikely issues, an exceptional host and an outstanding guest.Hospitality is severely very important in Derrida's writings, and his insights during this were influential throughout various disciplines from geography, politics and sociology to literary reports and philosophy. It capabilities as a fashion of either considering kinfolk among members, and analysing the neighborhood or state's usually inhospitable reception of outsiders, reminiscent of refugees or migrants.
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Extra resources for Derrida and Hospitality: Theory and Practice
Deconstruction in a Nutshell: A Conversation with Jacques Derrida (New York: Fordham University Press, 1997), which includes a section on ‘Hospitality’ (pp. 109–13); Mustafa Dikeç, ‘Pera Peras Poros Longings for Spaces of Hospitality’, Cosmopolis, special issue of Theory, Culture and Society, 19:1–2 (2002), pp. 227–47; Clive Barnett, ‘Ways of Relating: Hospitality and the Acknowledgement of Otherness’, Progress in Human Geography, 29:1 (2005), pp. 5–21. indd 41 03/11/2010 14:49 Derrida and hospitality 4.
Derrida is quick to point to the presents others bestow: for example Levinas, whose first gift to his host country is to introduce phenomenology (Husserl) and ontology (Heidegger) to France in the 1930s, and whose second gift, causing a second philosophical tremor, is to displace that same axis (Adieu, 10 ff; 22 ff). This pedagogical sharing or nourishing is a critical form of hospitality for Derrida (as he explains in ‘“Eating Well”, or the Calculation of the Subject’, analysed in Chapter 6). Chapter 3 will be devoted to sexual difference and friendship, friendship traditionally being conceived as a relationship between men, just as hospitality has traditionally been conceived as a relationship between men, although supported by women’s labour.
Thus Condorcet, in December 1791, can produce an Address to be sent to foreign peoples assuring them that ‘the principle of hospitality’ will not be put in question by war. Revolution is to be universalised, and the right to equality and freedom should be universal; deserters from the armies of those who attack France can become citizens after three years. The tone of this appeal is notably different from the one taken by politicians in 1950s France or England, who encouraged immigration for economic reasons – because foreigners’ labour power was needed.
Derrida and Hospitality: Theory and Practice by Judith Still