“Il n'y a pas de hors-texte.”
― Jacques Derrida, quote from Of Grammatology
“Let us narrow the arguments down further. In certain respects, the theme of supplementarity is certainly no more than one theme among others. It is in a chain, carried by it. Perhaps one could substitute something else for it. But it happens that this theme describes the chain itself, the being-chain of a textual chain, the structure of substitution, the articulation of desire and of language, the logic of all conceptual oppositions taken over by Rousseau…It tells us in a text what a text is, it tells us in writing what writing it, in Rousseau’s writing it tells us Jean-Jacque’s desire etc…the concept of the supplement and the theory of writing designate textuality itself in Rousseau’s text in an indefinitely multiplied structure—en abyme.”
― Jacques Derrida, quote from Of Grammatology
“There are things like reflecting pools, and images, an infinite reference from one to the other, but no longer a source, a spring. There is no longer any simple origin. For what is reflected it split in itself and not only as an addition to itself of its image. The reflection, the image, the double, splits what it doubles. The origin of the speculation becomes a difference. What can look at itself is not one; and the law of the addition of the origin to its representation, or the thing to its image, is that one plus one makes at least three.”
― Jacques Derrida, quote from Of Grammatology
“Er is niets buiten de tekst.”
― Jacques Derrida, quote from Of Grammatology
“For the concept of the supplement - which here determines that of the representative image - harbors within itself two significations whose cohabitation is as strange as it is necessary. The supplement adds itself, it is a surplus, a plenitude enriching another plenitude, the fullest measure of presence. But the supplement supplements. It adds only to replace. It intervenes or insinuates itself in-the-place-of; if it fills, it is as one fills a void. If it represents and makes an image, it is by the anterior default of a presence. The sign is always the supplement of the thing itself. The supplement will always be the moving of the tongue or acting through the hands of others. In it everything is brought together: Progress as the possibility of perversion, regression toward an evil that is not natural and that adheres to the power of substitution, that permits us to absent ourselves and act by proxy, through the hands of others. Through the written. This substitution always has the form of the sign. The scandal is that the sign, the image, or the representer, become forces and make "the world move". Blindness to the supplement is the law. We must begin wherever we are and the thought of the trace, which cannot take the scent into account, has already taught of the trace, which cannot not take the scent into account, has already taught us that it was impossible to justify a point of departure absolutely, Wherever we are: in a text where we already believe ourselves to be.”
― Jacques Derrida, quote from Of Grammatology
Jacques Derrida
Born place: in El Biar, Algeria
Born date July 15, 1930
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“Animals fight to defend their bodies. Humans curse to defend their imagination of themselves. This imagined notion of who we are, and how others are supposed to see us, is called aham. Aham constantly seeks validation from the external world. When that is not forthcoming it becomes insecure. Aham makes humans accumulate things; through things we hope people will look upon us as we imagine ourselves. That is why, Janaka, people display their wealth and their knowledge and their power. Aham yearns to be seen.”
― Devdutt Pattanaik, quote from Sita: An Illustrated Retelling of the Ramayana
“You know, when a guy is just dumb enough to make you feel smart, but not so dumb that he makes you feel dumb for dating him?”
― quote from White Girl Problems
“Is the cosmos all there is, or was, or ever will be? Of course not. That idea is complete nonsense, and from a man who should have known better. The laws of nature give “no hint” of a divine plan or creator? How could Steven Weinberg have made an assertion as foolish as that? To the dogmatic atheist, it seems like science fiction, or a recurrent nightmare. But there’s no getting around the scientific fact. The finding of modern physics that the universe has a beginning in space and in time meets E. O. Wilson’s litmus test for one of the most important scientific discoveries ever made. It provides, for all who take the trouble to understand and reflect upon it, powerful and convincing evidence of the existence of an eternal, supernatural being that created our world and everything in it.”
― Dinesh D'Souza, quote from What's So Great About Christianity
“I did not see Pirahã teenagers moping, sleeping in late, refusing to accept responsibility for their own actions, or trying out what they considered to be radically new approaches to life. They in fact are highly productive and conformist members of their community in the Pirahã sense of productivity (good fishermen, contributing generally to the security, food needs, and other aspects of the physical survival of the community). One gets no sense of teenage angst, depression, or insecurity among the Pirahã youth. They do not seem to be searching for answers. They have them. And new questions rarely arise.”
― Daniel L. Everett, quote from Don't Sleep, There Are Snakes: Life and Language in the Amazonian Jungle
“Interpretation first appears in the culture of late classical antiquity, when the power and credibility of myth had been broken by the “realistic” view of the world introduced by scientific enlightenment. Once the question that haunts post-mythic consciousness—that of the seemliness of religious symbols—had been asked, the ancient texts were, in their pristine form, no longer acceptable. Then interpretation was summoned, to reconcile the ancient texts to “modern” demands. Thus, the Stoics, to accord with their view that the gods had to be moral, allegorized away the rude features of Zeus and his boisterous clan in Homer’s epics. What Homer really designated by the adultery of Zeus with Leto, they explained, was the union between power and wisdom. In the same vein, Philo of Alexandria interpreted the literal historical narratives of the Hebrew Bible as spiritual paradigms. The story of the exodus from Egypt, the wandering in the desert for forty years, and the entry into the promised land, said Philo, was really an allegory of the individual soul’s emancipation, tribulations, and final deliverance. Interpretation thus presupposes a discrepancy between the clear meaning of the text and the demands of (later) readers. It seeks to resolve that discrepancy. The situation is that for some reason a text has become unacceptable; yet it cannot be discarded. Interpretation is a radical strategy for conserving an old text, which is thought too precious to repudiate, by revamping it. The interpreter, without actually erasing or rewriting the text, is altering it. But he can’t admit to doing this. He claims to be only making it intelligible, by disclosing its true meaning. However far the interpreters alter the text (another notorious example is the Rabbinic and Christian “spiritual” interpretations of the clearly erotic Song of Songs), they must claim to be reading off a sense that is already there.”
― Susan Sontag, quote from Against Interpretation and Other Essays
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