By Gersh, S.E.
This quantity offers with the relation among Derrida and Neoplatonism (ancient, patristic, medieval), featuring that relation within the shape not just of the particular interpreting of Neoplatonism by means of Derrida but additionally of a hypothetical studying of Derrida by means of Neoplatonism.
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Additional resources for Neoplatonism after Derrida: parallelograms
240, n. 30. Much of the material in these works can be reduced to variations on the theme of a triangular debate between (Neo-) Platonism, Heidegger, and Derrida. The variants are i. What is the relation between negative theology and the ontological diﬀerence? d. ; What is the relation between negative theology and diﬀérance? For Derrida, d. t. t. and d. together in adjusting d. t. and d. t. t. and d. together with undecidable adjustment; iii. What is the relation between diﬀérance and the ontological diﬀerence?
In terms of general methodology, Heidegger is less antagonistic to the totalizing tendency of philosophies like Neoplatonism (cf. ). This means that it is possible to establish many parallels between Neoplatonic philosophy and Heideggerian thinking: for instance, the Neoplatonists’ remaining and procession corresponds to Heidegger’s withholding and proﬀering of the Geschick des Seins, while associated dualities like concealed/open, empty/overﬂowing, silent/saying are equally applicable in either case.
Is a source for “Sauf le Nom” and its companion essays is further suggested by i. the explicit citation of the German text in a note on the companion essay “Khòra” (KH, p. 148, n. 5—see our discussion on p. 135, n. 52); ii. the presence of speciﬁc parallels between “Sauf le Nom” and What is Called Thinking? These are: a. the function of remainder as a textual-structural element (see What is Called Thinking? II. 4, p. 150, etc. and our discussion on pp. 57–8, 87–8), and b. the association of formalization and exhaustion (see WCT I.