Derrida and Marion: Two Husserlian revolutions

Religious Experience and the End of Metaphysics

Volumn , Issue , 2003, Pages 119-134

  Caputo, John D ^a  

^a VILLANOVA UNIVERSITY   (United States)

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EID: 84883450625     PISSN: None     EISSN: None     Source Type: Book    
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References (26)

1. E. Husserl, Logical Investigations, trans. J. N. Findlay, 2 vols. (New York: Humanities Press, 1970), vol. 2, Investigation VI, pp. 675-706.
2. J. Derrida, Speech and Phenomena and Other Essays on the Theory of the Sign, trans. D. Allison (Evanston, Ill.: Northwestern University Press, 1972), p. 97.
3. J. Derrida, Politics of Friendship, trans. G. Collins (London and New York: Verso, 1997), pp. 37, 46 n. 14.
4. J.-L. Marion, Étant donné (Paris: P. U. F., 1997), pp. 309-14.
5. J.-L. Marion, "The Saturated Phenomenon", trans. T. A. Carlson, in Phenomenology and the Theological Turn (New York: Fordham University Press, 2000).
6. See God, the Gift and Postmodernism, eds. J. D. Caputo and M. J. Scanlon (Bloomington: Indiana University Press, 1999), for the debate between Derrida and Marion, entitled "On the Gift", pp. 54-78; Marion's lecture "In the Name" and Derrida's response, pp. 20-53; and my account of their differences in "Apostles of the Impossible: Derrida and Marion", pp. 185-222.
7. Husserl, Logical Investigations, vol. 2, pp. 510-26. By confusing the French ou with où, the English translation of Speech and Phenomena mistranslates the German "Grün ist oder" as "green is where" (pp. 92, 99), which completely undoes Husserl's example of non-sense.
8. J. Derrida, Margins of Philosophy, trans. A. Bass (Chicago: University of Chicago Press, 1982), pp. 307-30.
9. Derrida, Speech and Phenomena, p. 97.
10. I have defended this point in my More Radical Hermeneutics: On Not Knowing Who We Are (Bloomington: Indiana University Press, 2000), pp. 105-12;
11. for Derrida on recontextualization, see his Margins of Philosophy, pp. 317-18.
12. See J. Bricmont and A. Sokal, Fashionable Nonsense: Postmodern Intellectuals' Abuse of Science (New York: Picdor USA, 1998). It must be said that Bricmont and Sokal do concede that Derrida is not implicated in what they call "nonsense" (Fashionable Nonsense, p. 8); but they never take the time to see what positive implications are harbored by Derrida's theory of signs.
13. Derrida, Politics of Friendship, p. 232.
14. J. Derrida, "How to Avoid Speaking: Denials", trans. K. Friedan, in H. Coward and T. Foshay, eds., Derrida and Negative Theology (Albany: State University of New York Press, 1992), p. 84. For Derrida, language is constituted by the promise; see pp. 82-85, 97-98.
15. On this point, see the remarkable and felicitous summary of the argument of his complicated book in J.-L. Marion, Reduction and Givenness, trans. T. A. Carlson (Evanston, Ill.: Northwestern University Press, 1998), pp. 203-205.
16. See the final paragraphs of Marion, "Saturated Phenomenon", in op. cit. (note 5, above).
17. J.-L. Marion, God Without Being, trans. T. A. Carlson (Chicago: University of Chicago Press), especially chapter 1.
18. J.-L. Marion, "In the Name", in God, the Gift, and Postmodernism, pp. 24-28.
19. J.-L. Marion, "Metaphysics and Phenomenology: A Relief for Theology", trans. T. A. Carlson, Critical Inquiry, 20 (Summer 1994):589.
20. J. Derrida, Writing and Difference, trans. A. Bass (Chicago: University of Chicago Press, 1978), p. 116.
21. J. Derrida, On the Name, ed. T. Dutoit (Stanford, Calif.: Stanford University Press, 1995), p. 68.
22. Derrida, Writing and Difference, p. 151.
23. Marion, Étant donné, p. 422.
24. Marion, "Metaphysics and Phenomenology", pp. 589-91.
25. An intention lacks fulfillment not only by being simply empty, as when I encounter the name of something about which I lack the most elementary information, but also when something is given but unclearly, in which case I lack a clarifying fulfillment. If something is given, but there are conflicting construals of it, then my intention lacks fulfillment. See Husserl, Logical Investigations, Investigation VI, pp. 701-706. If something is given but I do not know what, I might well be motivated to accept someone else's interpretation. When a physician shows me an x-ray and says "here is the problem", and points to a dark spot on the x-ray that I do not understand, my intention is more or less unfulfilled and non-intuitive, even though something is given, and I am proceeding by a certain faith if I go along with what the physician says.
26. Derrida, Speech and Phenomena, pp. 89-90.