{"title":"在Nancy、Derrida和Cixous中与狼一起嚎叫野兽写作的遗迹","authors":"Naomi Waltham-Smith","doi":"10.1080/13534645.2021.1896085","DOIUrl":null,"url":null,"abstract":"In ‘Le vestige de l’art’, Nancy rejects the traditional understanding of art as the sensible representation of the Idea to develop instead the notion of the vestige as the self-withdrawal and self-effacement of the sensible. In an explicit nod to Derrida’s thought of the trace, Nancy first describes the vestige as ‘fum ee sans feu [smoke without fire]’ recalling Derrida’s Feu la cendre. At the same time, now echoing Derrida’s preoccupation after Blanchot with the homonym pas, the vestige is treated more extensively by way of the figure of the ‘footprint’. Nancy, though, as will become clear, will depart from the Derridean pas in a number of ways, not least in his attraction to Christian motifs and especially that of touch. Nancy argues that, far from indicating an essence or presence, a footprint is ‘une touche a même le sol [just a touch right at the ground]’. This same figure of liminal touch – touch as the limit and exteriority of existence – is deployed in Corpus to describe the body’s being-inscribed outside itself as exscription. Writing, for Nancy, like the vestige, is a question of touching in withdrawing from touch – in short, a question of tact. To anticipate the argument developed in the pages ahead, the footprint allows one to take the measure of the gap between Nancy’s notion of exscription and Derrida’s ecriture. Having established the link between the vestige, in tangibility, and exscription in the first part, I turn in the second to Derrida’s argument in Le toucher whereby he credits Nancy’s exscription with thinking the spacing of touch more exactly than the phenomenological tradition while nonetheless ultimately succumbing to the temptations of a certain ‘humainisme’, in the final instance, like Heidegger, still continuing to privilege the hand as that which is proper to the human. As it transpires, the subtle distinction hinges once again upon the issue of infinite finitude that has been much debated between the two of them.","PeriodicalId":46204,"journal":{"name":"Parallax","volume":"26 1","pages":"384 - 399"},"PeriodicalIF":0.1000,"publicationDate":"2021-05-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/13534645.2021.1896085","citationCount":"0","resultStr":"{\"title\":\"Hurler avec les loups Vestiges of beastly writing in Nancy, Derrida, and Cixous\",\"authors\":\"Naomi Waltham-Smith\",\"doi\":\"10.1080/13534645.2021.1896085\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"In ‘Le vestige de l’art’, Nancy rejects the traditional understanding of art as the sensible representation of the Idea to develop instead the notion of the vestige as the self-withdrawal and self-effacement of the sensible. 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引用次数: 0
摘要
在" Le vestige de l ' art "中,Nancy拒绝了传统上对艺术的理解,认为艺术是观念的感性表现,相反,她将这种观念发展为感性的自我退缩和自我淡化。在对德里达关于痕迹的思想的明确认可中,南希首先将痕迹描述为“没有火的烟”,回忆起德里达的“没有火的烟”。与此同时,现在呼应德里达在布朗肖之后的关注,用同音的方式,通过“足迹”的形象,更广泛地处理了遗迹。而南希,我们将会清楚地看到,他在很多方面都偏离了德里安的过去,尤其是他对基督教主题的吸引,尤其是对触摸的吸引。南希认为,足迹远不能表明本质或存在,而是“触碰même le sol(正好触碰地面)”。这个同样的阈限触摸的形象——作为存在的极限和外在的触摸——在语料库中被用来描述身体被镌刻在自身之外的作为描述的存在。写作,对南希来说,就像遗留物一样,是一个在远离触摸时触摸的问题——简而言之,是一个机智的问题。为了预测接下来的论点,这个脚印让我们可以衡量南希的描述概念和德里达的文学之间的差距。在第一部分中建立了痕迹,在可触性和描述之间的联系之后,我在第二部分中转向德里达在《触摸者》中的论点,他认为南希的描述比现象学传统更准确地思考了触摸的间隔,尽管如此,最终还是屈服于某种“人文主义”的诱惑,在最后的例子中,像海德格尔一样,仍然继续赋予手特权,因为它是适合人类的。随着时间的推移,这种微妙的区别又一次取决于他们之间一直争论不休的无限的有限性问题。
Hurler avec les loups Vestiges of beastly writing in Nancy, Derrida, and Cixous
In ‘Le vestige de l’art’, Nancy rejects the traditional understanding of art as the sensible representation of the Idea to develop instead the notion of the vestige as the self-withdrawal and self-effacement of the sensible. In an explicit nod to Derrida’s thought of the trace, Nancy first describes the vestige as ‘fum ee sans feu [smoke without fire]’ recalling Derrida’s Feu la cendre. At the same time, now echoing Derrida’s preoccupation after Blanchot with the homonym pas, the vestige is treated more extensively by way of the figure of the ‘footprint’. Nancy, though, as will become clear, will depart from the Derridean pas in a number of ways, not least in his attraction to Christian motifs and especially that of touch. Nancy argues that, far from indicating an essence or presence, a footprint is ‘une touche a même le sol [just a touch right at the ground]’. This same figure of liminal touch – touch as the limit and exteriority of existence – is deployed in Corpus to describe the body’s being-inscribed outside itself as exscription. Writing, for Nancy, like the vestige, is a question of touching in withdrawing from touch – in short, a question of tact. To anticipate the argument developed in the pages ahead, the footprint allows one to take the measure of the gap between Nancy’s notion of exscription and Derrida’s ecriture. Having established the link between the vestige, in tangibility, and exscription in the first part, I turn in the second to Derrida’s argument in Le toucher whereby he credits Nancy’s exscription with thinking the spacing of touch more exactly than the phenomenological tradition while nonetheless ultimately succumbing to the temptations of a certain ‘humainisme’, in the final instance, like Heidegger, still continuing to privilege the hand as that which is proper to the human. As it transpires, the subtle distinction hinges once again upon the issue of infinite finitude that has been much debated between the two of them.
期刊介绍:
Founded in 1995, parallax has established an international reputation for bringing together outstanding new work in cultural studies, critical theory and philosophy. parallax publishes themed issues that aim to provoke exploratory, interdisciplinary thinking and response. Each issue of parallax provides a forum for a wide spectrum of perspectives on a topical question or concern. parallax will be of interest to those working in cultural studies, critical theory, cultural history, philosophy, gender studies, queer theory, post-colonial theory, English and comparative literature, aesthetics, art history and visual cultures.