Journal articles: 'Specters of Marx'

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Martin, Bill. "Specters of Marx." International Philosophical Quarterly 36, no. 2 (1996): 243–45. http://dx.doi.org/10.5840/ipq199636214.

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Marshall, Donald G. "Specters of Marx." International Studies in Philosophy 29, no. 4 (1997): 104–5. http://dx.doi.org/10.5840/intstudphil1997294100.

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Critchley, Simon. "On Derrida's Specters of Marx." Philosophy & Social Criticism 21, no. 3 (April 1995): 1–30. http://dx.doi.org/10.1177/019145379502100301.

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Bewes, Timothy. "Vulgar Marxism: The Spectre Haunting Specters of Marx." Parallax 7, no. 3 (July 2001): 83–95. http://dx.doi.org/10.1080/13534640110063995.

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Zehfuss, Maja, Antonio Y. Vázquez-Arroyo, Dan Bulley, and Bal Sokhi-Bulley. "The Political Import of Deconstruction—Derrida’s Limits?: A Forum on Jacques Derrida’s Specters of Marx after 25 Years, Part I." Contexto Internacional 41, no. 3 (December 2019): 621–42. http://dx.doi.org/10.1590/s0102-8529.2019410300007.

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Abstract Jacques Derrida delivered the basis of The Specters of Marx: The State of the Debt, the Work of Mourning, & the New International as a plenary address at the conference ‘Whither Marxism?’ hosted by the University of California, Riverside, in 1993. The longer book version was published in French the same year and appeared in English and Portuguese the following year. In the decade after the publication of Specters, Derrida’s analyses provoked a large critical literature and invited both consternation and celebration by figures such as Antonio Negri, Wendy Brown and Frederic Jameson. This forum seeks to stimulate new reflections on Derrida, deconstruction and Specters of Marx by considering how the futures past announced by the book have fared after an eventful quarter century. Maja Zehfuss, Antonio Vázquez-Arroyo and Dan Bulley and Bal Sokhi-Bulley offer sharp, occasionally exasperated, meditations on the political import of deconstruction and the limits of Derrida’s diagnoses in Specters of Marx but also identify possible paths forward for a global politics taking inspiration in Derrida’s work of the 1990s.

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Johnson, Fletcher. "Specters of Marx in Lu Xun's Early Fiction." Derrida Today 11, no. 1 (May 2018): 7–21. http://dx.doi.org/10.3366/drt.2018.0165.

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Lu Xun is considered by many scholars the most influential modern Chinese writer, likened to Tolstoy, Shakespeare and Goethe in both scope and cultural impact, to the extent that Lu Xun scholarship has earned its own formal appellative: ‘Luxunology’. This impact is due not only to the initial impact of Lu Xun's fiction, but also greatly to Mao Zedong's use of Lu Xun during the Cultural Revolution. The history of Lu Xun's early fiction is analogous to the various historical manifestations, and original ‘spirit’, of Marxism. Through close readings of Lu Xun's early fiction, and then detailing the relationship between Mao Zedong's use of Lu Xun in the Cultural Revolution, I will explore Jacques Derrida's 1993 work Specters of Marx, especially focusing on Derrida's distinction between the ‘spirit’ and the ‘spectre’.

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Rodrigues, Carla, Rafael Haddock-Lobo, and Marcelo José Derzi Moraes. "Specters of Colonialidade: A Forum on Jacques Derrida’s Specters of Marx after 25 Years, Part V." Contexto Internacional 42, no. 1 (April 2020): 149–71. http://dx.doi.org/10.1590/s0102-8529.2019420100007.

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Abstract Jacques Derrida delivered the basis of The Specters of Marx: The State of the Debt, the Work of Mourning, & the New International as a plenary address at the conference ‘Whither Marxism?’ hosted by the University of California, Riverside, in 1993. The longer book version was published in French the same year and appeared in English and Portuguese the following year. In the decade after the publication of Specters, Derrida’s analyses provoked a large critical literature and invited both consternation and celebration by figures such as Antonio Negri, Wendy Brown and Frederic Jameson. This forum seeks to stimulate new reflections on Derrida, deconstruction and Specters of Marx by considering how the futures past announced by the book have fared after an eventful quarter century. In this fifth group of contributions, three philosophers explore the specters of colonialidade, the specifically Brazilian legacies of Portuguese and European coloniality. Carla Rodrigues opens the dialogue by exploring the haunting and melancholy provoked by colonial forms of violence and shows how confronting Brazilian necropolitics sustains the Derridean legacy; Rafael Haddock-Lobo offers a meditation on the difficulties of being before the law and standing before specters as a means of being justly haunted by the others of European philosophy in Brazil; finally, Marcelo Moraes continues the theme of Europe as a specter-producing machine and invokes specifically the presences of indigenous and Afro-Brazilian political resistances with the aim of deconstructing coloniality.

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Hirst, Aggie, Tom Houseman, Paulo Cesar Duque-Estrada, Jenny Edkins, and Cristiano Mendes. "Disobeying Marx, Disobeying Derrida—Hopes & Risks: A Forum on Jacques Derrida’s Specters of Marx after 25 Years, Part II." Contexto Internacional 41, no. 3 (December 2019): 643–62. http://dx.doi.org/10.1590/s0102-8529.2019410300008.

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Abstract Jacques Derrida delivered the basis of The Specters of Marx: The State of the Debt, the Work of Mourning, & the New International as a plenary address at the conference ‘Whither Marxism?’ hosted by the University of California, Riverside, in 1993. The longer book version was published in French the same year and appeared in English and Portuguese the following year. In the decade after the publication of Specters, Derrida’s analyses provoked a large critical literature and invited both consternation and celebration by figures such as Antonio Negri, Wendy Brown and Frederic Jameson. This forum seeks to stimulate new reflections on Derrida, deconstruction and Specters of Marx by considering how the futures past announced by the book have fared after an eventful quarter century. In this group of contributions, Aggie Hirst and Tom Houseman, Paulo Cesar Duque-Estrada, Jenny Edkins and Cristiano Mendes reflect on the legacies of Marx and Derrida: on whether Derrida emphasized the wrong Marxian heritage, on the promise and risks of hauntology, on the ghostly potential for justice amidst devastation, and on the paradox of deconstruction’s legacy itself.

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Plangesis, Yannis. "Deconstruction and Marxism Jacques Derrida's Specters of Marx." Philosophical Inquiry 18, no. 3 (1996): 91–115. http://dx.doi.org/10.5840/philinquiry1996183/47.

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Sing, Manfred, and Miriam Younes. "The Specters of Marx in Edward Said’s Orientalism." Welt des Islams 53, no. 2 (2013): 149–91. http://dx.doi.org/10.1163/15700607-0532p0001.

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Edward Said’s Orientalism was not only an attack on Western scholarship and imperialism, but also on Marxism. Said depicted Karl Marx as yet another Orientalist, Marxism as a form of Western domination and Arab Marxism as an expression of Self-Orientalization. Said claimed to have surpassed Marxism and Marxists who were “blinded to the fact of imperialism”. Said’s ambivalent relation to Marxism has not been thoroughly studied until now although it forms an important cornerstone in his argumentation and self-representation. This lacuna is surprising since many early Arab critics of Orientalism came from a Marxist background. Said either ignored them or rebuffed their interventions as “dogmatist”. The following article analyzes the nature of the conflict between the two sides and their underlying differences and reflects on the conditions affecting the Arab reception of Orientalism.

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Wise, Christopher. "Deconstruction and Zionism: Jacques Derrida's Specters of Marx." diacritics 31, no. 1 (2001): 56–72. http://dx.doi.org/10.1353/dia.2003.0007.

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Al-Musawi, Muhsin J. "The Iraqi spectres of Marx." Journal of Contemporary Iraq & the Arab World 14, no. 3 (September 1, 2020): 169–88. http://dx.doi.org/10.1386/jciaw_00028_1.

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This reading attempts to trace the awareness and mention of Marx in Iraqi writing, focusing on some signposts that also shed light on the intellectual history of Iraq since 1914. It argues its case through an exploration of texts and recollections to present another side of this history as a controversial narrative of multiple positions and contentions. If the spectre of Marx shocked conservatives and was widely manipulated in Cold War politics, its theoretical permeation of an Iraqi discourse of social justice cannot be ignored. Almost every Iraqi narrative, poem, or essay speaks of the need for equitable balance of power, social justice, and social and political emancipation. To have these concerns materialize, there has been a need for some organized forum, a party, society, or a forum. British intelligence service began to trace the specters of Marx early on, and held all, even nationalists, suspect. The trepidations of the Empire were well conveyed in the reports of its agents in Iraq.

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Bøggild, Jacob. "Marx’ spøgelser ifølge Derrida." K&K - Kultur og Klasse 35, no. 104 (October 2, 2007): 166–90. http://dx.doi.org/10.7146/kok.v35i104.22289.

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– med afstikkere til Kierkegaard, Shakespeare og Sartre Marx’ ghosts according to Derrida: With sideglances at Kierkegaard, Shakespeare and SartreThe article is about Jacques Derrida’s Spectres de Marx [Specters of Marx, hereafter Spectres] which is his most elaborate statement on Marx and Marxism. In this work, the phenomena of ghosts and haunting play a very significant role. Derrida connects ghosts to a fundamental anachronism, something he underscores by emphasizing and generalizing Hamlet’s line in Hamlet: »The time is out of joint«. The concept of the ghost is also generalized and Derrida calls for the formation of a couple of novel sciences: spectralogy and hauntology. Spectres had a significant and immediate effect; the work became the object of heated debate amongst Marxist scholars and books and articles about especially literary and psychoanalytic ghosts proliferated in its wake.After introducing Spectres, the article focuses upon the Marxist critique of the work offered by Richard Halpern, arguing that Halpern ignores the question of language and therefore misses the point of Derrida’s reading of Marx (and perhaps also of Hamlet). Then follows a discussion of the section in Spectres on the relationship between use and exchange-value and thereby also on the famous dancing table in Marx’s Capital. Via a detour to Sartre it is suggested that the concept of the imaginary is of importance in relation to Derrida’s understanding of the dance of the table. This is elaborated via another detour, this one to Kierkegaard’s The Concept of Anxiety, which is motivated by the fact that nothingness is a key constituent of the conception of the imaginary in Sartre and of anxiety in Kierkegaard.Nothingness is quite as central to Kierkegaard’s conception of irony, while irony is also linked to haunting in Kierkegaard’s The Concept of Irony. This fact is explored in the final part of the article which also draws parallels between the relationship between language and the market in Spectres and Kierkegaard’s Fear and Trembling. The conclusion is that Derrida focuses on the nothingness of ghosts and the imaginary in order to sound a warning against the formation of rigid conceptions of human history and the history of human labour which Marxism more often than not has constructed.

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Lewis, Tom. "The Politics of “Hauntology” in Derrida's Specters of Marx." Rethinking Marxism 9, no. 3 (September 1996): 19–39. http://dx.doi.org/10.1080/08935699608685495.

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Wise, Christopher. "The Figure of Jerusalem: Jacques Derrida's Specters of Marx." Christianity & Literature 54, no. 1 (December 2004): 73–91. http://dx.doi.org/10.1177/014833310405400109.

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Lafferty, George. "Debating Specters: Marx, Deconstruction, and the Challenge of Reconstruction." Review of Radical Political Economics 34, no. 1 (March 2002): 79–91. http://dx.doi.org/10.1177/048661340203400109.

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Rayner, Alice. ""Rude Mechanicals and the Specters of Marx"." Theatre Journal 54, no. 4 (2002): 535–54. http://dx.doi.org/10.1353/tj.2002.0133.

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Joseph, Jonathan. "Ghostly Demarcations: A Symposium on Jacques Derrida's Specters of Marx." Historical Materialism 6, no. 1 (2000): 265–85. http://dx.doi.org/10.1163/156920600794750865.

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McLellan, Peter N. "Specters of Mark: The Second Gospel’s Ending and Derrida’s Messianicity." Biblical Interpretation 24, no. 3 (July 19, 2016): 357–81. http://dx.doi.org/10.1163/15685152-00243p04.

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This article engages Mark 16:1–8 with Jacques Derrida’s concept of the messianic as elaborated, primarily, in his 1993 volume Specters of Marx. Working with the concept of a circular Markan narrative, the tomb is explored as a haunted space in which readers are invited to return to the beginning of the story with an eye toward its spectral bodies. Indeed, the absence of a raised body in the sepulcher, coupled with an injunction to return to Galilee introduces a temporal disjunction by invoking the narrative past and exploring the incalculability of a future. While the other three canonical Gospels privilege the presence of a material body in their resurrection scenes, a Derridean analysis of this passage allows for an even more expanded notion of what a body might look like and opens the possibility for the immanence of justice to-come: justice that comes for the marginalized in the Second Gospel.

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Auchter, Jessica, Bruna Holstein Meireles, and Victor Coutinho Lage. "On the Spectrality of the Inter-state-eal/International: A Forum on Jacques Derrida's Specters of Marx after 25 Years, Part III." Contexto Internacional 41, no. 3 (December 2019): 663–87. http://dx.doi.org/10.1590/s0102-8529.2019410300009.

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Abstract Jacques Derrida delivered the basis of The Specters of Marx: The State of the Debt, the Work of Mourning, & the New International as a plenary address at the conference ‘Whither Marxism?’ hosted by the University of California, Riverside, in 1993. The longer book version was published in French the same year and appeared in English and Portuguese the following year. In the decade after the publication of Specters, Derrida’s analyses provoked a large critical literature and invited both consternation and celebration by figures such as Antonio Negri, Wendy Brown and Frederic Jameson. This forum seeks to stimulate new reflections on Derrida, deconstruction and Specters of Marx by considering how the futures past announced by the book have fared after an eventful quarter century. In this third group of contributions, Jessica Auchter, Bruna Holstein Meireles and Victor Coutinho Lage draw broadly on Derrida’s writings to explore the spectrality of the international or inter-state-eal: of politics itself being based on hospitality toward the ghost as foreign guest, of the possibility of enacting a politics of spectrality that might aspire to a new kind of universality, and of how a ‘without international’ might escape the series of prisons that constitutes the international.

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Mercier, Thomas Clément, and Paulo Chamon. "Ambivalent Promises—Reproductions of the Subject: A Forum on Jacques Derrida’s Specters of Marx after 25 Years, Part IV." Contexto Internacional 42, no. 1 (April 2020): 125–48. http://dx.doi.org/10.1590/s0102-8529.2019420100006.

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Abstract Jacques Derrida delivered the basis of The Specters of Marx: The State of the Debt, the Work of Mourning, & the New International as a plenary address at the conference ‘Whither Marxism?’ hosted by the University of California, Riverside, in 1993. The longer book version was published in French the same year and appeared in English and Portuguese the following year. In the decade after the publication of Specters, Derrida’s analyses provoked a large critical literature and invited both consternation and celebration by figures such as Antonio Negri, Wendy Brown and Frederic Jameson. This forum seeks to stimulate new reflections on Derrida, deconstruction and Specters of Marx by considering how the futures past announced by the book have fared after an eventful quarter century. In this fourth group of contributions, Thomas Clément Mercier shows how Derrida’s book, besides questioning reception and influence, yet remains to be read, especially in light of ongoing archival research on Derrida’s engagements with Marx’s writings in seminars from the 1970s; and Paulo Chamon offers a critical assessment of Derrida’s promise of a ‘New International’ by considering how the book spooks itself in such a way as to raise serious questions in regard to sovereignty and subjectivity.

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Anderson, Thomas. "Class, Class Consciousness and Specters of Marx in Shakespeare's History Plays." Literature Compass 1, no. 1 (January 2004): **. http://dx.doi.org/10.1111/j.1741-4113.2004.00067.x.

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Wise, Christopher. "Saying "Yes" to Africa: Jacques Derrida's Specters of Marx." Research in African Literatures 33, no. 4 (2002): 124–42. http://dx.doi.org/10.1353/ral.2002.0135.

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Springer, Simon. "The limits to Marx." Dialogues in Human Geography 7, no. 3 (November 2017): 280–94. http://dx.doi.org/10.1177/2043820617732918.

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Responding to David Harvey’s critique of my article, ‘Why a Radical Geography Must Be Anarchist’, I reiterate the importance of anarchist perspectives in contemporary politics and geographical praxis. In challenging Harvey on the limits to Marx, I urge him to think again about the hidden vanguardism, implied statism, and veiled hierarchy that continue to lurk within the Marxist project, and importantly how these specters constrain both our collective political imagination and the possibilities of radical geography. I am admittedly very critical of Harvey, but I nonetheless refuse to close the door on dialogue between the Black and Red, even in the face of ongoing Marxist ridicule of anarchist politics. Accordingly, I propose an agonistic embrace of a ‘postfraternal’ or ‘postsororal’ politics on the left, where we come to appreciate ongoing conflict as a sign of a healthy leftist milieu. In doing so, we can move beyond the misguided idea that all disagreements over strategies, tactics, and organizing methods will ever be resolved. Ultimately, what I have dubbed ‘the condition of postfraternity’ keeps us alert to the continually unfolding possibilities of a thoroughly politicized and forever protean space. By embracing this shifting horizon, not as a static limit to our politics but as a beautiful enabler of visionary possibilities, the rhizomes of emancipation grow stronger.

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Tible, Jean, Dirce Eleonora Nigro Solis, and Michael J. Shapiro. "Detours and Deviations of Letter and Spirit: A Forum on Jacques Derrida’s Specters of Marx after 25 Years, Part VI." Contexto Internacional 42, no. 1 (April 2020): 173–97. http://dx.doi.org/10.1590/s0102-8529.2019420100008.

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Abstract Jacques Derrida delivered the basis of The Specters of Marx: The State of the Debt, the Work of Mourning, & the New International as a plenary address at the conference ‘Whither Marxism?’ hosted by the University of California, Riverside, in 1993. The longer book version was published in French the same year and appeared in English and Portuguese the following year. In the decade after the publication of Specters, Derrida’s analyses provoked a large critical literature and invited both consternation and celebration by figures such as Antonio Negri, Wendy Brown and Frederic Jameson. This forum seeks to stimulate new reflections on Derrida, deconstruction and Specters of Marx by considering how the futures past announced by the book have fared after an eventful quarter century. In this sixth group of contributions, Jean Tible sketches how spectrality and phantasmagoria continue to animate recent inheritances of both Derrida’s and Marx’s texts so as to inspire novel thought-struggles; Dirce Eleonora Nigro Solis considers Derrida’s engagement with the question ‘Whither Marxism?’ as a politico-philosophical model of deviation that provokes the displacement of Marxian axioms and a renovation of Marxist and deconstructive thinking for the period of neoliberalism; finally, Michael Shapiro traces a different detour in Derrida’s thought and shows that Derrida’s deviant reading of Freud’s construction of repression opens up the past and the archive to non-official constructions of collective history.

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Fisher, Mark. "What Is Hauntology?" Film Quarterly 66, no. 1 (2012): 16–24. http://dx.doi.org/10.1525/fq.2012.66.1.16.

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Consideration of the idea of hauntology encompassing Jacques Derrida’s introduction of the term in Specters of Marx; Fredric Jameson’s analyses of postmodernism and The Shining; and a British tradition of literature, film, and television by such authors as John Akomfrah, Alan Garner, M. R. James, Patrick Keiller, Nigel Kneale, David Peace, and Chris Petit.

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Alfano, Chiara. "strange frequencies – reading Hamlet with Derrida and Nancy." Derrida Today 5, no. 2 (November 2012): 214–31. http://dx.doi.org/10.3366/drt.2012.0041.

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This essay sounds out Derrida's plurivocal term of frequencies as well as Nancy's understanding of resonance to argue that ghosts live in the ear. Heeding how the different nuances of this term bear on Derrida's reading of Hamlet, it not only seeks to understand the significance of the ghost's rhythmic appearance:disappearance in Shakespeare's play, but indeed, how it comes to frequent Derrida's Specters of Marx.

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Pepperell, Nicole. "Handling Value: Notes on Derrida's Inheritance of Marx." Derrida Today 2, no. 2 (November 2009): 222–33. http://dx.doi.org/10.3366/e1754850009000554.

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Derrida's Specters of Marx asks whether and how we could inherit Marx today: whether we might find, in a certain spirit of Marx, the critical resources to challenge resurgent liberal ideals, without this challenge assuming a dogmatic or totalitarian form. Derrida's own response to this question involves a curious move: a material transformation of Marx's text, in which Derrida first foreshadows, and then carries out, the excision of a single sentence from the pivotal passage in which Marx christens the commodity fetish. The excision subtly transforms the meaning of Marx's text and, in the process, acts out a vision of inheritance as an active, transformative performance, rather than as a passive transmission of inherited content to its heirs. In this paper, I explore the way in which Derrida foreshadows and then effects this curious elision. I highlight the distinctive understanding of transformative inheritance at the heart of Derrida's text, and also pose the question of why Derrida should effect this particular transformation in the search for a certain deconstructive spirit in Marx's work.

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Purigali Prabhakar, Prema. "Invoking The Spectral Body: A Study of Potential Corporealities in the Work of Marina Abramovic and Francesca Woodman." Excursions Journal 1, no. 1 (September 12, 2019): 91–101. http://dx.doi.org/10.20919/exs.1.2010.129.

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At the beginning of his much written about Specters of Marx Derrida writes, “For there is no ghost, there is never any becoming specter of the spirit without at least the appearance of flesh, in a space of invisible visibility like the disappearing of an apparition. For the ghost, there must be a return to the body, but to a body that is more abstract than ever,” In Specters, Derrida is not only proposing a theory of history, a theory of hauntology, but in describing and redescribing the very substantive nature of the specter, he is also proposing a theory of corporeality, a theory of what the flesh is and can be. By using Derrida’s theory of, what I will call, “spectral corporeality” in conjunction with the photographs of Francesca Woodman and the performance art of Marina Abramovic, my paper will ask such questions as: How can the specter return to the body, but not be of the flesh? How can a living fleshly body extend into a spectral body? And, what does it mean to have a theory of the body that is not of the flesh, blood, bone and sinew of the living body?Abramovic’s grappling with bones (in “Cleaning The House” and “Balkan Baroque”) and Woodman’s faceless figure simultaneously going into and escaping from a grave stone , not only contend with the spectrality of objects (relics), spectral histories inhabiting fleshly bodies and the spectral presence between audience and performer, viewer and artist, but with the gender of the spectral body. To invoke “a body that is more abstract than ever”, Derrida wrestles with Marx, conjures the ghost of Hamlet’s father and summons Hamlet himself—an all male cast of spectral bodies; by examining Abramovic and Woodman’s art, I hope to understand how a female spectral body might make itself present, inhabit a visual space of both flesh and ether.

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Wijaya, Elizabeth. "To Learn to Live with Spectral Justice: Derrida–Levinas." Derrida Today 5, no. 2 (November 2012): 232–47. http://dx.doi.org/10.3366/drt.2012.0042.

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Early on in Specters of Marx, the first sentence in Exordium reads: ‘Someone, you or me, comes forward and says: I would like to learn to live finally’. In the last paragraph of the last chapter, Derrida gives the injunction: ‘If he loves justice at least, the “scholar” of the future, the “intellectual” of tomorrow should learn it and from the ghost’. The ghost is the gift Derrida leaves us, yet, what can ghosts teach us about justice and how may we (dare we) learn from them? Derrida invokes Levinas's name for the only time in Specters of Marx, with the line ‘The relation to others – that is to say, justice, writes Levinas’. From ‘Violence and Metaphysics’ to ‘At This Very Moment in This Work Here I Am’, the spectral relation between Derrida and Levinas already performs spectral justice. How do we say ‘J'accepte’ to spectral justice – justice that we cannot rightly possess? The figure and logic of the ghost serve not merely rhetorical purposes but, in its non-presence and presence, the ghost becomes the trace of the justice that we can neither own nor disown, but need to learn to live with, even if, in politics and in life, the fear of ghosts remains.

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Debrix, François. "Specters of postmodernism: Derrida’s Marx, the New International and the return of situationism." Philosophy & Social Criticism 25, no. 1 (January 1999): 1–21. http://dx.doi.org/10.1177/019145379902500101.

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Warren, Christopher N. "Big Leagues: Specters of Milton and Republican International Justice between Shakespeare and Marx." Humanity: An International Journal of Human Rights, Humanitarianism, and Development 7, no. 3 (2016): 365–89. http://dx.doi.org/10.1353/hum.2016.0020.

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Holland, Nancy J. "The Death of the Other/Father: A Feminist Reading of Derrida's Hauntology1." Hypatia 16, no. 1 (2001): 64–71. http://dx.doi.org/10.1111/j.1527-2001.2001.tb01049.x.

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This paper addresses the question of whether Derrida's “hauntology” as developed in Specters of Marx and related texts, can be anything more than yet another repetition of a specifically male preoccupation with the Father inscribed on the bodies of women, in this case the always absent daughter. A careful reading suggests that Derrida, and playwnght fathers of daughters such as Shakespeare and August Wilson, may be aware of the paradoxes of their situation.

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Stavo-Debauge, Joan. "Le concept de "hantises": de Derrida à Ricoeur (et retour)." Études Ricoeuriennes / Ricoeur Studies 3, no. 2 (December 14, 2012): 128–48. http://dx.doi.org/10.5195/errs.2012.132.

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This article considers Derrida’s and Ricœur’s take on the concept of haunting (hantise). Begining with Derrida’s use of the concept in Specters of Marx, the article then turns to Ricœur’s two rather distinct conceptions of the phenomenon of haunting (hantise) in Memory, History, Forgetting and in The Course of Recognition. After assessing the different uses of this concept in Ricœur’s work, the article frames a new understanding of this phenomenon, one that is suitable for the social and historical sciences.

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Reynolds, Anthony. "Thinking the Ghost: Tragedy and the History of Theory." Derrida Today 14, no. 1 (May 2021): 49–66. http://dx.doi.org/10.3366/drt.2021.0252.

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In this paper I examine the role of tragedy in the ancient emergence of philosophical interiority and in the recent return of exteriority that marks the birth of theory. I argue that tragedy names a kind of epistemic threshold between systems of knowledge predicated on exteriority and interiority. I conclude by arguing that Derrida's late effort to articulate a messianic model of the tragic in Specters of Marx and elsewhere, his effort to “think the ghost,” both confirms and complicates tragedy's place in the history of theory.

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Thurschwell, Adam. "Specters and Scholars: Derrida and the Tragedy of Political Thought." German Law Journal 6, no. 1 (January 1, 2005): 87–99. http://dx.doi.org/10.1017/s2071832200013493.

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“To be or not to be?” – in a sense that has always been the question of ethics, of the life worth living, and philosophy would be the search for the answer to that question. In this essay I would like to propose an alternative formulation and interpret it, rather grotesquely (Shakespeare I'm not), as the following: “To ontologize the ethical or not to ontologize the ethical: that is the question of politics.” Ultimately, I would like to suggest that this is a question that must but cannot be answered, or at least answered by philosophy, by a philosophy that retains the ideal of an “answer” that conforms to the form of knowledge. The vehicle for this exposition will be several texts by Jacques Derrida (primarily “Force of Law: The ‘Mystical Foundation of Authority'” and Specters of Marx). My hope is that this discussion will ultimately justify (or at least excuse) my grotesque paraphrase of Hamlet as well as my rather pretentious subtitle.

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Jal, Murzban. "Naxalbari and the Specters of Marx: A Contemporary Reflection on the Maoist Movement in India." Critique 48, no. 1 (January 2, 2020): 51–75. http://dx.doi.org/10.1080/03017605.2019.1706784.

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Korkut-Nayki, Nil. "A Hauntological Reading of Daphne du Maurier’s “Rebecca”." English Studies at NBU 7, no. 1 (June 1, 2021): 21–36. http://dx.doi.org/10.33919/esnbu.21.1.2.

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This essay focuses on the way the main characters in Daphne du Maurier’s novel Rebecca (1938) cope with the haunting influence of the past and attempts to read their struggle through the theoretical approach developed by Jacques Derrida in his Specters of Marx (1993). This approach, termed “hauntology” by Derrida himself, revolves around the notion of the “specter” haunting the present and emphasizes the need to find new ways of responding to it, especially because of the existing ontological failure to do so. The essay complements this reading with the earlier comparable theory of the “phantom” and “transgenerational haunting” developed by psychoanalysts Nicolas Abraham and Maria Torok. A “hauntological” reading of Rebecca through these tools yields results that are significantly different from traditional approaches. Suggesting that the main characters in Rebecca are complete failures in dealing with the specter in a Derridean sense, the essay argues that the novel expects from the discerning reader a more insightful approach and a better potential to understand the specter. It is suggested further that a proper acknowledgement of the specter in Rebecca reaches beyond this particular novel, having subtle but significant implications concerning not only literary analysis but also social and cultural prejudices.

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Braun, Adam F. "The end of Eschatology: Derrida´´ s specters of Marx and the futures of Luke´ ´´s Christ." Siwo Revista de Teología 12, no. 1 (August 7, 2019): 119–30. http://dx.doi.org/10.15359/siwo.12-1.5.

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Este artículo argumenta que la reciente investigación bíblica interesada en la escatología, en particular en la escatología del libro de Lucas, forma parte y refuerza el ambiente cultural del capitalismo tardío. En lugar de quedar subsumido en la distinción binaria entre inminencia y esperanza futura, el artículo realiza una relectura del así llamado “cumplimiento lucano” desde la perspectiva del libro Espectros de Marx de Jacques Derrida. A partir del enfoque en el parentesco de Jesús, se argumenta que, a pesar de ciertas proclamas escatológicas, Jesús nunca fue rey de ningún pueblo o lugar. Por lo tanto, al leer desde un contexto en el que las esperanzadoras narrativas mesiánicas han sido subsumidas por la narrativa capitalista es conveniente considerar, como lo ha hecho de manera introductoria Kotrosits, que el libro de Lucas es una narrativa cubierta de pesimismo empático. Palabras clave: Lucas, escatología, Derrida, capitalismo, pesimismo.

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Connolly, Kathleen Honora. "Spirits and Those Living in the Shadows: Migrants and a New National Family in Biutiful." Revista Canadiense de Estudios Hispánicos 39, no. 3 (April 7, 2015): 545–63. http://dx.doi.org/10.18192/rceh.v39i3.1623.

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Usando la noción de hauntology, expuesta por Jacques Derrida en su libro Specters of Marx, este trabajo analiza el film Biutiful (2010), dirigido por Alejandro González Iñárritu. González Iñárritu explora los “espectros” de la sociedad española mediante un diálogo con el cine de terror, en el que se elabora un vínculo entre la explotación y el sufrimiento de los inmigrantes actuales con el destino de los exiliados de la Guerra Civil. Asimismo, sugiere que nuestra relación con los marginados es realmente filial: tenemos que vivir y convivir con los “espectros” como miembros de una familia nacional. Al insertar la referencia al desenterramiento de las víctimas de la Guerra Civil, González Iñárritu sugiere que si la sociedad española quiere reconocer las atrocidades del pasado, no puede ignorar la situación de los inmigrantes actuales.

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Maas, Harro. "Book Review: Specters of Marx: The State of the Debt, the Work of Mourning, & the New International." Review of Radical Political Economics 27, no. 3 (September 1995): 122–25. http://dx.doi.org/10.1177/048661349502700316.

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Ellis, Susannah. "Messianic Fiction in Antoine Volodine's Nuclear Catastrophe Novel Minor Angels." Paragraph 42, no. 2 (July 2019): 223–37. http://dx.doi.org/10.3366/para.2019.0300.

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In Specters of Marx, Derrida suggests that a non-revolutionary — ‘spectral’ — Marxism could alleviate a contemporary crisis in imagining the future in the late twentieth century. This ‘presentist’ crisis results from the collapse of Communism and the alleged triumph of neoliberal democracy, and leaves a dubious choice between neoliberal consensus and potential totalitarianism. This article outlines Derrida's call to a messianic wait for the singularity of an always-arriving future-to-come, and suggests that it provides an entry into the post-nuclear universe of Antoine Volodine's Minor Angels, where a non-linear plot centres on the ghost of a failed Marxist revolutionary and its return. Outlining how Minor Angels creates a spectral temporality which undercuts both aspirations to a ‘radiant future’ and a stagnant present, this article argues that, read alongside, Derrida and Volodine sketch out a democratic future to come that gestures towards an alternative to presentism.

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Michałowska, Marianna. "Invisible Presence of the Past: Hauntology of Photography." Magic, Vol. 5, no. 1 (2020): 80–85. http://dx.doi.org/10.47659/m8.080.art.

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Photography has been associated with the specter, spirit, and the apparition ever since the theory of photography first emerged. André Bazin and Edgar Morin saw the spectral features of photography as the basis for phenomenological interpretation. However, the most creative exposition of ghosts in photography is linked to Jacques Derrida’s concept of hauntology. Nowadays, hauntology is often cited in relation to nostalgia – longing for “the lost futures”. However, when Derrida wrote Specters of Marx in 1993, he was interested in the ontological repetition of ideas through history. Photographs created by two contemporary Polish photographers (Michał Grochowiak and Nicolas Grospierre) are an excellent illustration of the French philosopher’s thoughts, as their works focus on the same theme – architecture of the socialist era. The recurring specter of the past manifests itself through it. Grochowiak’s photographs from the Breath series (2010) depict the interior of the Palace of Culture and Science in Warsaw – fragments of a monumental memorial from the socialist era. In turn, Grospierre’s series of photographs titled K-Pool and company (2011) documents modernist buildings in the post-Soviet republics. In the article, the reference to hauntology allows me to discuss photography as a carrier of eeriness as well as an invisible tool of disclosure. What’s more, it seems that hauntology may explain the role of photography in discussing the political and social contexts of the past. Keywords: hauntology, photography, modernist architecture, Central Europe, Jacques Derrida

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Terzi, Pietro. "“The Very Place of Apparition”: Derrida on Husserl’s Concept of Noema." Research in Phenomenology 48, no. 2 (June 8, 2018): 209–32. http://dx.doi.org/10.1163/15691640-12341392.

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Abstract In Specters of Marx, Derrida suggests that the most fundamental condition of phenomenality lies in the ambiguous status of the noema, defined as an intentional and non-real component of Erlebnis, neither “in” the world nor “in” consciousness. This “irreality” of the noematic correlate is conceived by Derrida as the origin of sense and experience. Already in his Of Grammatology, Derrida maintained that the difference between the appearing and the appearance, between the world and the lived experience, is the condition of all other differences. Unfortunately, Derrida limits himself to a few self-evident remarks, without further elaborating. The aim of this paper is twofold: on the one hand, to contextualize Derrida’s interpretation of the noema from a theoretical and historical perspective; on the other hand, to show its effects on the early moments of Derrida’s philosophy. The result will shed light on a neglected issue in the relationship between deconstruction and phenomenology.

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Bardan, Alice. "Europe, spectrality and 'post-mortem cinema': The haunting of history in Christian Petzold's Transit (2018) and Aki Kaurismäki's Le Havre (2011)." Northern Lights: Film & Media Studies Yearbook 18, no. 1 (January 1, 2020): 115–29. http://dx.doi.org/10.1386/nl_00017_1.

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Abstract This article considers the ways in which contemporary filmmakers such as Christian Petzold (Transit, 2018) and Aki Kaurismäki (Le Havre, 2011) experiment with narrative and stylistic strategies to tell their own story about a haunted Europe caught, yet again, in a paranoid policing of borders, and marked by an increasingly tense political climate that gave rise to nationalistic anxieties and exclusionary practices. Drawing on Jacques Derrida's Specters of Marx ([1993] 2006), and on Érik Bullot's and Thomas Elsaesser's concept of 'post-mortem' cinema, I argue that by blurring time frames and by allowing the future to coexist with past and present, films such as Transit and Le Havre give a new twist to the problematic of negotiating Europe's past. Deploying the trope of haunting, both films mobilize a critical attitude towards the complacency of our own times, alerting viewers to the imagined futures and dreams of various figures from the past and to their capacity to conceive of a world radically different from the one in which we currently live.

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Barker, Stephen. "Post-scriptum: Pharmacodemocracy." Derrida Today 5, no. 1 (May 2012): 1–20. http://dx.doi.org/10.3366/drt.2012.0025.

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The essay continues the discussion on democracy begun in Derrida Today 4:2, interrogating the associations between the nature of the pharmakon and democracy ‘itself’, seen as ‘the sovereignty of the people’. Starting with Derrida's notion of writing (and grammatology in general) as what he calls the ‘errant democrat’, shared by – and indeed defining – all, and at the same time prior to the demos, Bernard Stiegler makes the further claim that this foundation of democracy, the pharmakon, is not simply a dialectical site of poison and remedy, as it is often seen, but rather a neutral space or referent that simultaneously connects and disconnects through Stiegler's wider sense of grammatisation, which includes Derrida's sense but extends to all tertiary memory, those external mnemonic devices that not only articulate but guide and indeed anticipate culture and its evolution. The implications of a pharmako-democracy are enormous in a hypertechnological epoch in technics as a tool has emerged as a controlling cultural force. In this sense pharmacopolitics are the only politics. The essay considers how Derrida's exploration of this pharmako-neutrality is at work in Specters of Marx as well as ‘Plato's Pharmacy’, and how it provides a frame for and a bridge to Jean-François Lyotard's related sense of desire in Libidinal Economy, where pharmacological neutrality must also be seen as excess or, in Lyotard's word for it, ‘inascribable’.

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Lafferty, G. "Debating Specters: Marx, Deconstruction, and the Challenge of Reconstruction Adventures in Marxism: Marshall Berman; London and New York: Verso, 1999, 160 pp., $25 hb, $17 pb. Specters of Capitalism: A Critique of Current Intellectual Fashions. Samir Amin; New York: Monthly Review Press, 1998, 157 pp., $45 hb, $20 pb. Ghostly Demarcations: A Symposium on Jacques Derrida's Specters of Marx. Michael Sprinker; London and New York: Verso, 1999, 278 pp., $60 hb, $20 pbk." Review of Radical Political Economics 34, no. 1 (2002): 79–91. http://dx.doi.org/10.1016/s0486-6134(01)00119-x.

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Zavota, Gina. "Given (No) Time: A Derridean Reading of Denis Villeneuve's Arrival." Film-Philosophy 24, no. 2 (June 2020): 185–203. http://dx.doi.org/10.3366/film.2020.0138.

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The central character of Denis Villeneuve's 2016 film Arrival, Dr. Louise Banks (Amy Adams), is a linguist tasked with deciphering a logographic alien language in time to avert a seemingly impending global war. I argue that the alien heptapods' logographs exemplify the understanding of language advanced by Jacques Derrida in seminal texts such as Of Grammatology (1976), while also engaging some of the themes concerning time and gift-giving that he develops in later, more explicitly political works. Derrida argues that written signifiers, rather than being a mere vehicle for representing speech, confer their own, supplemental meaning onto communication. Furthermore, he emphasizes that writing is not bound by the same linear temporality as spoken utterances, inasmuch as it is inscribed in a format which allows it to be revisited repeatedly. The significance of this disruption of linear temporality becomes clear in Derrida's later works such as Specters of Marx (1994) and On Cosmopolitanism (2001), where he describes such disruption as a necessary condition for the type of political change he believes is needed in the world. The ability to experience time in a nonlinear fashion allows Banks to prevent the looming war, in an illustration of the connection that Derrida draws between time, violence, and politics. However, it also puts humanity in the heptapods' debt, thus exemplifying the paradox of genuine gift-giving that Derrida claims is impossible. Despite the complex ethical questions it invokes, however, the unique nature of the gift in Arrival signals that this gift might be a genuinely altruistic offering after all.

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Coles, Romand. "Specters of Marx: The State of the Debt, the Work of Mourning, and the New International. By Jacques Derrida. Trans. Peggy Kamuf. New York: Routledge, 1994. 198p. $55.00 cloth, $16.95 paper." American Political Science Review 89, no. 3 (September 1995): 739–40. http://dx.doi.org/10.2307/2082990.

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Sellman, Johanna. "The Ghosts of Exilic Belongings: Maḥmūd al-Bayyātī’s Raqṣ ʿalā al-māʾ: aḥlām waʿrah and Post-Soviet Themes in Arabic Exile Literature." Journal of Arabic Literature 47, no. 1-2 (July 11, 2016): 111–37. http://dx.doi.org/10.1163/1570064x-12341310.

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Raqṣ ʿalā al-māʾ: aḥlām waʿrah (Dancing on Water: Difficult Dreams, 2006) by Maḥmūd al-Bayyātī is among a number of Arabic post-Cold War exile novels that invite critical reflection on the loss of exilic belongings tied to the Soviet world. In the novel, an Iraqi poet, who has recently arrived in Sweden from Prague, Czechoslovakia following the collapse of the Soviet Union, finds a wallet containing a large sum of money. The poet (and narrator) re-imagines his new exile in Sweden through his search for the owner of the wallet and through the related question of how to distribute the money. As the narrative unfolds, the search begins to resemble the act of circling and pacing (ṭāf, yaṭūf ), a concept that frequently recurs in the novel. Ṭāf invokes both the haunting of the narrator’s past exile and political affiliations, and ṭawāf, the ritual circling around an empty center. Read alongside Derrida’s Specters of Marx the novel offers a compelling reflection on a critical juncture of Arabic literature. By comparing Raqṣ ʿalā al-māʾ to two other post-Soviet Arabic literary narratives of exile, Iqbāl Qazwīnī’s Mamarrāt al-sukūn (Zubaida’s Window: A Novel of Iraqi Exile, 2005) and Muḥammad Makhzangī’s Laḥaẓāt gharaq jazīrat al-ḥūt (Memories of a Meltdown: An Egyptian between Moscow and Chernobyl, 2006), this article considers the multiple ways that literary narratives have made exile and Marxist political affiliations objects of mourning. The spectral qualities of Raqṣ ʿalā al-māʾ subvert many of the post-Cold War narratives on national identity and the death of Marxism that the narrator confronts and, in the end, produce an ambiguous yet engaging reflection on migration and exile in contemporary Europe.

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Journal articles on the topic 'Specters of Marx'

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