The medicine of coffee. Heals even the terminal. Drink with me, will you?
“Mes amis, je vous remercie d’être venus. Je vous remercie pour
la chance de votre amitié. Ne pleurez pas: souriez comme
je vous aurais souri. Je vous bénis. Je vous aime.
Je vous souris, où que je sois.”
“My friends, I thank you for coming. I thank you for the
good fortune of your friendship. Do not cry: smile as
I would smile at you. I bless you. I love you.
I am smiling at you, wherever I am.”
The final words
of Jacques Derrida (1930–2004),
read by his son at his graveside
I will not read another word about professional athletes. Millionaires many times over. Hype and hyperbole. I don't have a jumpshot anymore. I can't lift a ball out of the infield. I am tackled (so to speak) after making catch behind line of scrimmage.
“One can, of course, speak several languages. There are speakers who are competent in more than one language. Some even write several languages at a time (prostheses, grafts, translation, transposition) . But do they not always do it with a view to an absolute idiom? and in the promise of a still unheard-of language? of a sole poem previously inaudible?”
If all my friends came to visit me at once in this room, I would still be alone. It's not that I don't have any friends, it's just that I don't have any friends. But if I remain alone, if I step outside barn, if I sit in yurt or on porch of meditation cabin, if, even on cold mornings like today, I sit on front porch of house -- there, in each of these places, all my friends sit or stand or remain rooted or fly by or walk nearby.
The illusion is the partitioning. A convenient illusion, nevertheless an illusion.
“How can another see into me, into my most secret self, without my being able to see in there myself? And without my being able to see him in me. And if my secret self, that which can be revealed only to the other, to the wholly other, to God if you wish, is a secret that I will never reflect on, that I will never know or experience or possess as my own, then what sense is there in saying that it is my secret, or in saying more generally that a secret belongs, that it is proper to or belongs to some one, or to some other who remains someone. It's perhaps there that we find the secret of secrecy. Namely, that it is not a matter of knowing and that it is there for no one. A secret doesn't belong, it can never be said to be at home or in its place. The question of the self: who am I not in the sense of who am I but rather who is this I that can say who? What is the I and what becomes of responsibility once the identity of the I trembles in secret?”
― The Gift of Deat; also p.82 https://www.google.com/books/edition/Awaiting_the_Impossible/9Ut0EAAAQBAJhl=en&gbpv=1&dq=%22What+is+the-+I+and+what+becomes+of+responsibility+once+the+identity+of+the+I+trembles+in+secret%3F,+derrida%22&pg=PA82&printsec=frontcover
I stay home. (Who is this "I" and what is this "home"?) I walk the dog. He looks for and pines for other dogs. I'm not so much of a companion as a means of transport to the possibility there might be dogs at the Snowbowl. He considers the Canada Geese in center of field as they consider his consideration. I cluck mouth sound and he turns away from any considered action. We amble in relative solitude. And although he probably will not admit it, he interiorly grumbles.
Derrida's non-concept of différance, resembles, but is not, negative theology, an attempt to present a tacit metaphysics without pointing to any existent essence as the first cause or transcendental signified. Following his presentation of his paper "Différance" in 1968, Derrida was faced with an annoyed participant who said, "It [différance] is the source of everything and one cannot know it: it is the God of negative theology." Derrida's answer was, "It is and it is not."
In contrast to negative theology, which posits something supereminent and yet concealed and ineffable, différance is not quite transcendental, never quite "real", as it is always and already deferred from being made present. As John Caputo writes, "Différance is but a quasi-transcendental anteriority, not a supereminent, transcendental ulteriority." The differences and deferrings of différance, Derrida points out, are not merely ideal, they are not inscribed in the contours of the brain nor do they fall from the sky, the closest approximation would be to consider them as historical, that is, if the word history itself did not mean what it does, the airbrushing speech of the victor/vanquished.
Derrida has shown an interest in negative or apophatic theology, one of his most important works on the topic being his essay "Sauf le nom".https://en.wikipedia.org/wiki/Diff%C3%A9rance#:~:text=Diff%C3%A9rance%20is%20the%20systematic%20play,are%20related%20to%20each%20other.
I live heuristically. I do it without success. It is my finest non-achievement.
- serving to indicate or point out; stimulating interest as a means of furthering investigation.
- encouraging a person to learn, discover, understand, or solve problems independently, as by experimenting, evaluating possible answers or solutions, or by trial and error: The course uses a heuristic teaching method to allow students to find answers without being directly taught.
- of, relating to, or based on experimentation, evaluation, or trial-and-error methods.
- Computers, Mathematics. pertaining to a trial-and-error method of problem solving used when an algorithmic approach is impractical.