By Anais N. Spitzer
Bombarded by means of narratives that terrorize and repress, we might usually contemplate fantasy to be constrictive dogma or, at most sensible, anything to be quite simply ignored as unphilosophical and inappropriate. although, such dismissals omit a very important point of fable. Harnessing the insights of Jacques Derrida's deconstruction and Mark C. Taylor's philosophical analyzing of complexity idea, Derrida, fable and the Impossibility of Philosophy provocatively reframes the pivotal relation of fantasy to considering and to philosophy, demonstrating that myth's inherent ambiguity engenders very important and inescapable deconstructive propensities. Exploring myth's disruptive presence, Spitzer indicates that philosophy can't separate itself from delusion. as a substitute, fable is an inevitable situation of the opportunity of philosophy. This research offers a nuanced account of delusion within the postmodern period, not just laying out the deconstructive underpinnings of fable in philosophy and faith, yet constructing the very necessity of delusion within the research of rules.
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Additional resources for Derrida, Myth and the Impossibility of Philosophy
55 They are appetizing, tantalizing scraps that inherently both follow and precede every possible entrée. These remains reveal a disruptive other of philosophy that simultaneously constructs and deconstructs logos, calling its rational supremacy into question. This other is mythos. Its disseminative propensities fault logos’ stabilizing structure, while simultaneously making this structure possible. Neither falsifiable nor non-falsifiable, mythos forever oscillates between these two. Its unsettling slippages foil every undertaking to limit, categorize and control it.
Mythos and logos are interwoven in a relationship that is neither merely binary nor completely dialectical. THE DESTABILIZING INDECIDABILITY OF MYTHOS Western philosophic discourse has a long history of dichotomizing mythos and logos, as if their relation were reducible simply to a binary or dialectical one. The age-old distinction between mythos and logos continues unquestioned. This habitual blindness to mythos is significant, since, as the prior discussion illustrates, that which has been neglected nonetheless remains to destabilize philosophy’s foundation.
Furthermore, he suggests that Hegel’s text is ‘fissured’. That is, tears emerge from within it. These tears are caused, in part, by the operation of 11 DERRIDA, MYTH AND THE IMPOSSIBILITY OF PHILOSOPHY writing that unwittingly creates a ‘remainder’. These remains are elusive, unmasterable excesses that disrupt the philosophic system of Hegel’s text from within, derailing its self-identity and self-presentation. Reading the inherent fissures and disruptions within Hegel’s text reveals not ‘circular closure’, the return of thinking to itself (which would culminate in absolute knowledge), but rather the impossibility of closure, self-presence and absolute knowledge.