“More than fifteen years ago,” Jacques Derrida writes in the prologue to this remarkable and uniquely revealing book, “a phrase came to me, as though in spite of me.... It imposed itself upon me with the authority, so discreet and simple it was, of a judgment: ‘cinders there are’.... I had to explain myself to it, respond to it—or for it.” In _Cinders_ Derrida ranges across his work from the previous twenty years and discerns a recurrent cluster of arguments and (...) images, all involving in one way or another ashes and cinders. For Derrida, cinders or ashes—at once fragile and resilient—are “the better paradigm for what I call the trace—something that erases itself totally, radically, while presenting itself.” In a style that is both highly condensed and elliptical, _Cinders_ offers probing reflections on the relation of language to truth, writing, the voice, and the complex connections between the living and the dead. It also contains some of his most essential elaborations of his thinking on the feminine and on the legacy of the Holocaust in contemporary poetry and philosophy. In turning from the texts of other philosophers to his own, _Cinders_ enables readers to follow the trajectory from Derrida’s early work on the trace, the gramma, and the voice to his later writings on life, death, time, and the spectral. Among the most accessible of this renowned philosopher’s many writings, _Cinders_ is an evocative and haunting work of poetic self-analysis that deepens our understanding of Derrida’s critical and philosophical vision. (shrink)

... he writes of the destruction of Mnemosyne's city and of the severing of the locks of the goddess herself: From her also, when God put off his cloak, ...

As he makes transitions from literature to philosophy and psychoanalysis, Lukacher displays a theoretical imagination and historical vision that bring to the ...

For over two and a half millennia human beings have attempted to invent strategies to “discover” the truth of time, to determine whether time is infinite, whether eternity is the infinite duration of a continuous present, or whether it too rises and falls with the cycles of universal creation and destruction. _Time-Fetishes_ recounts the history of a tradition that runs counter to the dominant tradition in Western metaphysics, which has sought to purify eternity of its temporal character. From the pre-Socratics (...) to Ovid and Plotinus, and from Shakespeare to Hegel, Schelling, Nietzsche, Heidegger, and Derrida, _Time-Fetishes_ traces the secret tradition of the idea of eternal recurrence and situates it as the grounding thought of Western philosophy and literature. The thinkers in this counter-history of the eternal return lingered long enough on the question of time to learn how to resist separating eternity from time, and how to reflect on the possible identity of time and eternity as a way of resisting all prior metaphysical determinations. Drawing out the implications of Nietzsche’s reinvention of the doctrine of return, Lukacher ranges across a broad spectrum of ancient and modern thinkers. Shakespeare’s role in this history as the “poet of time” is particularly significant, for not only does Shakespeare reactivate the pre-Christian arguments of eternal return, he regards them, and all arguments and images concerning the essence of time and Being, from an inimitably ironic perspective. As he makes transitions from literature to philosophy and psychoanalysis, Lukacher displays a theoretical imagination and historical vision that bring to the forefront a host of pre- and post-Christian texts in order to decipher in them an encounter with the thought of eternal recurrence that has been too long buried under layers of rigid metaphysical interpretation. (shrink)