Enemies of Mimetic Essence: Lacoue-Labarthe As we can see, Derrida clearly regards mimesis as representation, although mimetic representation has no. Deleuze and Lacoue-Labarthe on the Reversal of Platonism: The Mimetic Abyss. David Lane. Among Friedrich Nietzsche’s many daring philosophical declara-. Renaissance world, as Lacoue-Labarthe suggests) and has nothing to do with the role of mimesis in musical expression. It concerns, rather, a question of.

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And the imitative side of writing materializes in the fact that Plato began writing after the death of Socrates, imitating lacoe-labarthe representing his thoughts. Thus the scapegoat becomes a decisive factor in human development.

Plato Pursued

Lacoue-Labarthe As we can see, Derrida clearly regards mimesis as representation, although mimetic representation has no definitive essence attached to it. Referring to the Victim The question surrounding the authenticity of mimesis must, however, be seen in relation to the victim. Philosopher, literary critic, translator of Nietzsche and BenjaminPhilippe Lacoue-Labarthe is one of the leading intellectual figures in France.

It seems as mmiesis mimesis is formed by literary style and not vice versa. On the other hand, putting an extreme emphasis on mimesis, also means that everything as related to human culture depends upon various forms mimesiw imitation.

According to Derrida, every affirmative discourse on origins will reveal a Theology. Life seems to be devoid of anything originary, and of any inherent qualities. In the late 20 th century, continuing into the 21 st century, however, there seems to be a lacoue-labartbe to reject anything which smacks of imitation.


Mimetic essence must therefore mean something floating and undefinable. Girard, on the other hand, regards mimetic origin as a starting point of a generative theory, which would, without a drive, be limited, unable to oacoue-labarthe the dynamics of interpersonal relationships.

The evil and the outside, the expulsion of the evil, its exclusion out of the body and out of the city …. Both see mimesis as a fundamental force in the act of forming culture. The repetitive element in mimesis is self-evident in Girardian theory, but the distinction between direct copying and innovative imitation is seldom considered. According to deconstructionist theory, mimesis dissolves existing orders and hierarchies.

Typography — Philippe Lacoue-Labarthe, Christopher Fynsk | Harvard University Press

In this respect there is a scapegoating of the new, the different, which, through mimetic shifts, changes and acquires new forms. This aim could be described as maximalistic.

John Protevi – manuscript. Rather they should see the overall structure of the whole discourse as governed by desire.

Derrida, in exactly the same way as Girard, sees these sacrificial acts to purify and restore the city. Read, highlight, and take notes, across web, tablet, and phone. There are no comparable books, or books that could supersede it.

Plato Pursued: Mimesis, Decision, and the Subject – Fordham Scholarship

Girard may have betrayed the essence of mimesis by fixing itbut has, nonetheless, been able to make use of it. Art, Mimesis, and the Avant-Garde: Representation and the Loss of the Subject. But it seems legitimate to ask whether revealing irrationality is not also a question of revealing untruth? Derrida has, according to Girard, substituted the trace for being, in the Heideggerian sense.


Heidegger, Mimesis and Critical Belonging. Derrida, in the tradition of Heidegger, claims that truth as a metaphysical referent is something outside of the philosophical realm. The privilege of the spoken word, as both origin and self-preserved truth, needs to be deconstructed, while mimesis actually prevents the unproblematic reference to the ideal, the essence. William Robert – – Hypatia 25 2: Derrida seems more focused on the supplements arising from expulsion, and on the suspension of the binary oppositions which the pharmakos brings.

The supplement also refers to originality; it could even be labelled as the most original, and therefore the most liable for expulsion.

Derrida would probably hold that mimesis could exist without desire. Derrida and the Deconstruction of Mimesis.