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- Pain
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Authors: Stephen David Ross
Abstract: Physical pain has no voice, but when it at last finds a voice, it begins to tell a story, and the story that it tells is about the inseparability of these three subjects, their embeddedness in one another. (Scarry, BP, 3)
PubDate: Tue, 23 May 2017 12:44:36 GMT
- Notes
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Authors: Stephen David Ross
PubDate: Tue, 23 May 2017 12:44:36 GMT
- Re-calling
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Authors: Stephen David Ross
Abstract: [T]here is that theory which you have often described to us—that what we call learning is really just recollection (anamnēsis). If that is true, then surely what we recollect now we must have learned at some time before, which is impossible unless our souls existed somewhere before they entered this human shape. So in that way too it seems likely that the soul is immortal. (Plato, Phaedo, 72e–73a)Thus the soul, since it is immortal and has been born many times, and has seen all things both here and in the other world, has learned everything that is. So we need not be surprised if it can recall the knowledge of virtue or anything else which, as we see, it once possessed. (Plato, Meno, 81cd)
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Re-membering
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Authors: Stephen David Ross
Abstract: Memory is, therefore, neither perception nor conception, but a state or affection of one of these, conditioned by lapse of time. As already observed, there is no such thing as memory of the present while present; for the present is object only of perception, and the future, of expectation, but the object of memory is the past. All memory, therefore, implies a time elapsed; consequently only those animals which perceive time remember, and the organ whereby they perceive time is also that whereby they remember. (Aristotle, OM, 449b24–30)
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Unremembering
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Authors: Stephen David Ross
Abstract: Into those things from which existing things have their coming into being, their passing away, too, takes place, according to what must be; for they make reparation to one another for their injustice according to the ordinance of time . . . . (Anaximander fragment; Simplicius Phys., 24, 18 [DK 12 B 1]; trans. Robinson, EGP, 34)[T]o remember and to bear witness to something that is constitutively forgotten, not only in each individual mind, but in the very thought of the West. (Lyotard, “HJ,” 141)To bear witness to the differend. (Lyotard, DPD, xiii)[I]n witnessing, one also exterminates. (I, 204)Reality is composed of the différend.
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Enlightenment
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Authors: Stephen David Ross
Abstract: Without the mind of a seer, I now maintain that I can predict (vorhersagen) from the aspects and precursor—signs (Vorzeichen) of our times, the achievement (Erreichung) of this end, and with it, at the same time, the progressive improvement of mankind, a progress which henceforth cannot be totally reversible . . . a phenomenon of this kind in human history can never be forgotten (vergisst sich nicht mehr). (Kant, CF; quoted in Lyotard, SH, 408)
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Counter-Memory
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Authors: Stephen David Ross
Abstract: there is something else to which we are witness, and which we might describe as an insurrection of subjugated knowledges. (Foucault, 2L, 81)a whole set of knowledges that have been disqualified as inadequate to their task or insufficiently elaborated: naive knowledges, . . . . (82)What emerges out of this is something one might call a genealogy, or rather a multiplicity of genealogical researches, a painstaking rediscovery of struggles together with the rude memory of their conflicts. (83)Let us give the term genealogy to the union of erudite knowledge and local memories which allows us to establish a historical knowledge of struggles and to make use of this knowledge tactically today. (83)If we were to characterise it in two terms, then “archaeology” would be the appropriate methodology of this analysis of local discursivities, and “genealogy” would be the tactics whereby, on the basis of the descriptions of these local discursivities, the subjected knowledges which were thus released would be brought into play. (85)
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Body and Image
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Authors: Stephen David Ross
Abstract: The phenomenology of memory proposed here is structured around two questions: Of what are there memories' Whose memory is it' (Ricoeur, MHF, 3)in the margins of a critique of imagination, there has to be an uncoupling of imagination from memory . . . . (5–6)
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Past and Future
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Authors: Stephen David Ross
Abstract: By submitting to the primacy of the question “What'” the phenomenology of memory finds itself at the outset confronting a formidable aporia present in ordinary language: the presence in which the representation of the past seems to consist does indeed appear to be that of an image. We say interchangeably that we represent a past event to ourselves or that we have an image of it, an image that can be either quasi visual or auditory. . . . Memory, reduced to recall, thus operates in the wake of the imagination. . . .As a countercurrent to this tradition of devaluing memory, in the margins of a critique of imagination, there has to be an uncoupling of imagination from memory as far as this operation can be extended. (Ricoeur, MHF, 5–6)
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Everyday Life
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Authors: Stephen David Ross
Abstract: [T]he common character of the mildest, as well as the severest cases, to which the faulty and chance actions contribute, lies in the ability to refer the phenomena to unwelcome, repressed, psychic material, which, though pushed away from consciousness, is nevertheless not robbed of all capacity to express itself. (Freud, PEL, 146)
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Inheritance
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Authors: Stephen David Ross
Abstract: How does one desire forgetting' How does one desire not to keep'How does one desire mourning (assuming that to mourn, to work at mourning does not amount to keeping . . .)' (Derrida, GT, 36)Jacques Derrida died Friday night, October 8–9, 2004.
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Disaster
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Authors: Stephen David Ross
Abstract: The disaster ruins everything, all the while leaving everything intact. It does not touch anyone in particular; “I” am not threatened by it, but spared, left aside. It is in this way that I am threatened;. . . .The disaster is separate; that which is most separate.When the disaster comes upon us, it does not come. The disaster is its imminence, but since the future, as we conceive of it in the order of lived time, belongs to the disaster, the disaster has always already withdrawn or dissuaded it; there is no future for the disaster, just as there is no time or space for its accomplishment. (Blanchot, WD, 1–2)
PubDate: Wed, 11 Dec 2013 05:19:28 GMT
- Introduction - The Forgotten
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Authors: Stephen David Ross
Abstract: What we can forget we must remember.What we cannot remember we must not forget.The Forgotten is the Law. (Lyotard, HJ)
PubDate: Wed, 11 Dec 2013 05:19:27 GMT
- Counter-History
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Authors: Stephen David Ross
Abstract: The fundamental faith of the metaphysicians is the faith in opposite values. . . .For one may doubt, first, whether there are any opposites at all, and secondly whether these popular valuations and opposite values on which the metaphysicians put their seal, are not perhaps merely foreground estimates, only provisional perspectives, perhaps even from some nook, perhaps from below, frog perspectives, as it were, to borrow an expression painters use. For all the value that the true, the truthful, the selfless may deserve, it wouldstill be possible that a higher and more fundamental value for life might have to be ascribed to deception, selfishness, and lust. . . .Maybe! (Nietzsche, BGE, #2)
PubDate: Wed, 11 Dec 2013 05:19:27 GMT
- Diachrony
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Authors: Stephen David Ross
Abstract: A giving which gives only its gift, but in the giving holds itself back and withdraws, . . . . (Heidegger, TB, 8)the Forgotten is . . . the Law. (Lyotard, “HJ," 147)how could this thought (Heidegger’s), a thought so devoted to remembering that a forgetting (of Being) takes place in all thought, in all art, in all “representation” of the world, how could it possibly have ignored the thought of [that] which, in a certain sense, thinks, tries to think, nothing but that very fact' . . . to the point of suppressing and foreclosing to the very end the horrifying (and inane) attempt at exterminating, at making us forget forever what, in Europe, reminds us, ever since the beginning, that “there is” the Forgotten' (Lyotard, HJ, 4)[I]n witnessing, one also exterminates. The witness is a traitor. (Lyotard, I, 204)The Other becomes my neighbour precisely through the way the face summons me, calls for me, begs for me, and in so doing recalls my responsibility, and calls me into question.. . . as if I had to answer for the other’s death even before being. (83)
PubDate: Wed, 11 Dec 2013 05:19:27 GMT
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