Tags: Thesis Promoting Cultural IdentityCase Studies In Law SchoolEndangered Species Research PaperBuy Research ProposalFlorida State Creative WritingSalvador Dali Influences EssaysHomosexuality Essay
In welcoming the audience, Peter Goodrich, a professor of law at Cardozo, noted that people who were "unimpeded by any knowledge of what they're talking about" evidently felt an especially passionate urge to denounce Derrida.
Although no speaker mentioned it as such, the most egregious example was undoubtedly the obituary in The New York Times -- a tour de force of malice and intellectual laziness, by someone whose entire knowledge of Derrida's work appeared to have been gleaned from reading the back of a video box for the Woody Allen film Deconstructing Harry.
(Or so I figured out the hard way, a few months ago, by reading Rogues first.) "What is currently called deconstruction," said Derrida in 1989, "would not at all correspond (though certain people have an interest in spreading this confusion) to a quasi-nihilistic abdication before the ethico-politico-juridical question of justice and before the opposition between just and unjust...." His goal, in effect, is to point to a notion of justice that would be higher than any given code of laws.
Likewise, in other late writings, Derrida seeks to define a notion of forgiveness that would be able to grapple with the unforgivable.
In his keynote talk at the American Academy of Religion in 2002, Derrida proposed a notion of God that, in effect, utterly capsized the familiar world of monotheism by stripping it of all our usual understandings of divine authority.
Suppose God were not the all powerful king of the universe (the image that even an atheist is prone to imagine upon hearing the name "God").
There is a sense in which, although he was an atheist, he practiced what a medieval scholar might have recognized as "negative theology" -- an effort to define the nature of God by cutting away all the misleading conceptions imposed by the limits of human understanding.
The implications were political, at least in some very abstract sense.
And, he asks, might it be the case that Levantine traditions of hospitality (of welcoming the Other into one's home) transcend more modern conceptions of ethics?
For someone constantly accused of relativism, Derrida often sounds in these late works like a man haunted by the absolute.