The Derrida Dictionary by Wortham Simon

Author:Wortham, Simon.
Language: eng
Format: epub
Publisher: Bloomsbury UK
Published: 2010-06-14T16:00:00+00:00

R

relève See Margins of Philosophy.

religion While there has been considerable discussion over Derrida’s interest in debates about religion (and the so-called return of religion), what is certain is that his analyses of complexly entwined religious legacies, notably those of the Abrahamic religions (Judaism, Christianity, Islam), intersect powerfully with his deconstruction of the metaphysical tradition, and his redescription of some of the founding concepts of Western religion, philosophy and culture (justice, messianicity, presence, gift, forgiveness, responsibility, hospitality, etc.) in the interests of another future. See also Aporias, ‘Demeure’, ‘Faith and Knowledge’, justice, messianicity, On Cosmopolitanism and Forgiveness, Psyche, The Gift of Death.

remains, remainder Another term in Derrida’s writing employed to call into question the metaphysical determination of being as presence. Through his thinking of the supplement, trace, différance, writing, and so on, Derrida opens thought to the possibility of the ‘other’, construed not as a presence that is destined to arrive or return intact, but as a non-present or non-self-identical remainder that is in fact constitutively at work throughout the metaphysical tradition itself (even if such a remainder is continually repressed by metaphysics).

re-mark, re-marking See mark.

Resistances of Psychoanalysis Derrida prefaces this collection of three lectures from the early 1990s (originally published in French, 1996) by noting an increasing resistance to psychoanalysis, both at academic and institutional levels and more widely across the various spheres of society and culture. His project, however, is to rethink this supposed opposition between psychoanalysis and its would-be adversaries, not only by suggesting that the various analyses resistant to psychoanalysis inevitably call up the psychoanalytic understanding of ‘resistance-to-analysis’, but also by affirming a resistance internal to psychoanalysis itself, an auto-immunitary resistance to itself (and, thus, an inherent divisibility of itself) found at its own origin. In the first essay, ‘Resistances’, Derrida therefore observes that psychoanalysis is drawn to, and indeed thinks or forms itself precisely in the vicinity of, that which resists or exceeds analysis. For example, the interpretability of dreams is, for psychoanalysis, everywhere jeopardized by the extent to which the dream devises for itself a veneer-like impression of intelligible or representable meaning. This not only throws analysis off the scent of the work of the dream in all its heterogeneity and difference, but suggests more radically that any wakeful or rational analysis might merely be a ruse of the dream. Every dream therefore leads back to an insoluble and unfathomable ‘navel’ which psychoanalysis itself analyzes as ultimately unanalyzable. Analysis and its resistance (resistance of analysis/analysis of resistance) are therefore indissolubly knotted in this very ‘navel’. Each emerge as non-self-identically split and doubled with the other. Each is incalculably divisible with rather than simply opposed to the other. (Similarly, Derrida suggests that repetition-compulsion may be thought of as both resistant to analysis and analytic in its very structure. From this perspective, resistance to psychoanalysis cannot be thought outside of the resistance of psychoanalysis – a resistance of itself to itself, indeed of and to ‘self’ as ‘other’, a resistance of the ‘other’ of itself to itself.)

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