Derrida had a discussion on the status of Descarte’s cogito with respect to the status of madness in philosophic discourse. My aim in this paper is to. that, in his work, Foucault intended to “write a history of madness itself Itself.” ( CHF Derrida does cite much of this paragraph in the frrst section of his “Cogito et. Jacques Derrida The History of Madness. January . to Derrida’s. “Cogito et histoire de la folie,” a lecture first given in and reprinted in in Der-.
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Filozofia szalenstwa Philosophy of madness.
In Hegel’s Lectures on Philosophy of Historya similar role is played by the reference to “negroes”: Indeed, as Ayn Rand noted, it is not that moderate realist view of concepts that dominates philosophy today. This post was originally published on the Zero Books blog.
On the Kantian AftermathCambridge: To review quickly, Foucault charged Descartes with excluding madness from consideration in his Meditations on First Philosophy. Derrida notes that Descartes appears aware of this problem, since he appeals to God to ensure his sanity.
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Descartes tries out different assertions and positions, ones he thinks he can believe, until, in the next moment, he subjects his beliefs to doubt.
Derrida demonstrated that it was Foucault who made the the cleave between reason and madness much more so than Descartes did, and further that Foucault’s purpose for making this cleave was in part to establish madness as a epistemic position that need not be touched by reason, which need not subject itself to radical doubt, but which could be taken up by the mad subject in the place of reasoned knowledge precisely because it was untouched and excluded by reasonable subjects.
This means that Descartes does not, in the course of finding certainty of his existence in the fact that he thinks, refute the doubt that he might be mad. Thus madness fails as a reason for doubt, but it is included in the First Meditation because of its transitional intermediary role. From here, he arrives at the certainty of Cogito I think: Derrida promotes a view that reason is limited, that logic must be transcended. Like Foucault, Derrida seems blind to the ability of reason to describe things in an open-ended fashion.
The fact that even Hitler was elected, must not be relevant here, one imagines. The sin Derrida hoped to eliminate was “philosophical naivete or naive realism. Occasionalism is thus essentially a name for the “arbitrary of the signifier”, for the gap that separates the network of ideas from the network of bodily real causality, for the fact that it is the big Other which accounts for the coordination of the two networks, so that, when my body bites an apple, my soul experiences a pleasurable sensation.
In other words, does the externalization of the big Other in the computer not account for the inherent paranoiac dimension of the wired universe? Derrida, writing at the same time, never sees this, and his critique is ultimately sterile, precisely because it amounts to only the slightest first step toward an improved epistemology and indeed, that step turns retrograde as Derrida elaborates his view, embracing illogic and subjectivism.
Pudenda origo, said Nietzsche with regard to religious people and their religion. Derrida sent a letter inviting Foucault to attend this presentation.
There is – there HAS to be – a Matrix because “things are not right, opportunities are missed, something goes wrong all the time,” i. He has no objection to seeing rationality as a rigid, tyrannical cultural structure that must be overthrown.
enlightenmentrhetoric / Derrida-Cogito and the History of Madness
The exchange between Derrida and Foucault was sometimes acrimonious and it is said that “the two writers stopped communicating for ten years. Saint Jacques What follows is a personal reflection. A suspicion rejected passionately by Derrida. Insert image from URL.
Derrida-Cogito and the History of Madness
One can see, again, how the prospect of radical virtualization bestows on the computer the position which is strictly homologous to that coogito God in the Malebrancheian occasionalism: In his reply, Foucault first tries to prove, through a detailed reading of Descartes, that the madness evoked by Descartes does not have the same status of illusion as sensory illusions and dreams.
He is also the voice behind the Zero Squared Podcast. In other words, a mere denunciation does not clearly entail a positive program.
The aim of this article is to advance the idea according to which the Cartesian Cogito, the ground of modern philosophy and the source of the notion of thinking subject, is tributary of a certain method whose legitimation is grounded in Malebranche, a disciple of Descartes, drops Descartes’s ridiculous reference to the pineal gland in order to explain the coordination between the material and the spiritual substance, i.
Foucault writes at the start of the second chapter of ccogito History of Madness of a strange violent event that silenced madness at the end of histort renaissance and the beginning of the classical age.