This volume brings together scholars of philosophy, law, and literature, including prominent Derrideans alongside activist scholars, to elucidate and expand upon an important project of Derrida's final years, the seminars he conducted on the death penalty from 1999 to 2001. Deconstructing the Death Penalty provides remarkable insight into Derrida's ethical and political work. Beyond exploring the implications of Derrida's thought on capital punishment and mass incarceration, the contributors also elucidate the philosophical groundwork for his subsequent deconstructions of sovereign power and the human/animal divide. Because Derrida was concerned with the logic of the death penalty, rather than the death penalty itself, his seminars have proven useful to scholars and activists opposing all forms of state sanctioned killing. The volume establishes Derrida's importance for continuing debates on capital punishment, mass incarceration, and police brutality. At the same time, by deconstructing the theologico-political logic of the death penalty, it works to construct a new, versatile abolitionism, one capable of confronting all forms the death penalty might take.

"Psyche: Inventions of the Other" is the first publication in English of the twenty-eight essay collection Jacques Derrida published in two volumes in 1998 and 2003. Advancing his reflection on many issues, such as sexual difference, architecture, negative theology, politics, war, nationalism, and religion, Volume II also carries on Derrida's engagement with a number of key thinkers and writers: De Certeau, Heidegger, Kant, Lacoue-Labarthe, Mandela, Rosenszweig, and Shakespeare, among others. Included in this volume are new or revised translations of seminal essays (for example, "Geschlecht I: Sexual Difference, Ontological Difference," "Geschlecht II: Heidegger's Hand," "How to Avoid Speaking: Denials," and ""Interpretations at War" Kant, the Jew, the German").

Psyche: Inventions of the Other is the first publication in English of the twenty-eight essay collection Jacques Derrida published in two volumes in 1998 and 2003. In Volume I, Derrida advances his reflection on many topics: psychoanalysis, theater, translation, literature, representation, racism, and nuclear war, among others. The essays in this volume also carry on Derrida's engagement with a number of key thinkers and writers: Barthes, Benjamin, de Man, Flaubert, Freud, Heidegger, Lacoue-Labarthe, Levinas, and Ponge. Included in this volume are new or revised translations of seminal essays (for example, "Psyche: Invention of the Other," "The Retrait of Metaphor," "At This Very Moment in This Work Here I Am," "Tours de Babel" and "Racism's Last Word"), as well as three essays that appear here in English for the first time.

Psyche: Inventions of the Other is the first publication in English of the twenty-eight essay collection Jacques Derrida published in two volumes in 1998 and 2003. In Volume I, Derrida advances his reflection on many topics: psychoanalysis, theater, translation, literature, representation, racism, and nuclear war, among others. The essays in this volume also carry on Derrida's engagement with a number of key thinkers and writers: Barthes, Benjamin, de Man, Flaubert, Freud, Heidegger, Lacoue-Labarthe, Levinas, and Ponge. Included in this volume are new or revised translations of seminal essays (for example, "Psyche: Invention of the Other," "The Retrait of Metaphor," "At This Very Moment in This Work Here I Am," "Tours de Babel" and "Racism's Last Word"), as well as three essays that appear here in English for the first time.

Scarcely any theoretical discourse has had greater impact on literary and cultural studies than psychoanalysis, and yet hardly any theoretical discourse is more widely misunderstood and abused. In "Psychoanalyzing," Serge Leclaire offers a thorough and lucid exposition of the psychoanalysis that has emerged from the French "return to Freud," unfolding and elaborating the often enigmatic pronouncements of Jacques Lacan and patiently working through the central tenets of the "Ecole freudienne." As a concise but nuanced introduction to the subject, "Psychoanalyzing" will prove indispensable to anyone interested in psychoanalysis, especially those curious about its Lacanian reconceptualization and the linguistic theory of the unconscious and its effects.
Leclaire's study is particularly valuable for the way its author links theoretical issues to psychoanalytic practice. The opening chapter--on listening--highlights the necessity, and the impossibility, of the "floating attention" required from the analyst, while preparing the reader for the following chapters, which deal with such topics as unconscious desire, how to speak of the body, and the intrication of the object and the "letter" (i.e. the signifier, the "material support that concrete discourse borrows from language"). The final chapter--on transference--shows how the analytical dialogue differs from other dialogues.
Despite the intricacy of its subject matter, the book takes very little for granted. It does not simplify the issues it presents, but does not assume a reader familiar with the concepts of psychoanalysis, let alone a reader acquainted with its French inflection. Each basic concept and term is carefully explained, so that the reader knows the meaning of "transference" or "primal scene" before proceeding to more advanced elements of psychoanalysis. Leclaire's text is not intended merely to be "user friendly"; its purpose is to clarify and advance, rather than to impress or convert.

In the three essays that make up this stimulating and often startling book, Jacques Derrida argues against the notion that the basic ideas of psychoanalysis have been thoroughly worked through, argued, and assimilated. The continuing interest in psychoanalysis is here examined in the various "resistances" to analysis--conceived not only as a phenomenon theorized at the heart of psychoanalysis, but as psychoanalysis's resistance to itself, an insusceptibility to analysis that has to do with the structure of analysis itself.
Derrida not only shows how the interest of psychoanalysis and psychoanalytic writing can be renewed today, but these essays afford him the opportunity to revisit and reassess a subject he first confronted (in an essay on Freud) in 1966. They also serve to clarify Derrida's thinking about the subjects of the essays--Freud, Lacan, and Foucault--a thinking that, especially with regard to the last two, has been greatly distorted and misunderstood.
The first essay, on Freud, is a tour de force of close reading of Freud's texts as philosophical reflection. By means of the fine distinctions Derrida makes in this analytical reading, particularly of "The Interpretation of Dreams, " he opens up the realm of analysis into new and unpredictable forms--such as meeting with an interdiction (when taking an analysis further is "forbidden" by a structural limit).
Following the essay that might be dubbed Derrida's "return to Freud," the next is devoted to Lacan, the figure for whom that phrase was something of a slogan. In this essay and the next, on Foucault, Derrida reencounters two thinkers to whom he had earlier devoted important essays, which precipitated stormy discussions and numerous divisions within the intellectual milieus influenced by their writings. In this essay, which skillfully integrates the concept of resistance into larger questions, Derrida asks in effect: What is the origin and nature of the text that constitutes Lacanian psychoanalysis, considering its existence as an archive, as teachings, as seminars, transcripts, quotations, etc.?
Derrida's third essay may be called not simply a criticism but an appreciation of Foucault's work: an appreciation not only in the psychological and rhetorical sense, but also in the sense that it elevates Foucault's thought by giving back to it ranges and nuances lost through its reduction by his readers, his own texts, and its formulaic packaging.

This book, by one of the most challenging contemporary thinkers, begins with an essay that introduces the principal concern sustained in the four succeeding ones: Why are there several arts and not just one? This question focuses on the point of maximal tension between the philosophical tradition and contemporary thinking about the arts: the relation between the plurality of the human senses--to which the plurality of the arts has most frequently been referred--and sense or meaning in general.
Throughout the five essays, Nancy's argument hinges on the culminating formulation of this relation in Hegel's Aesthetics and The Phenomenology of Spirit--art as the sensible presentation of the Idea. Demonstrating once again his renowned ability as a reader of Hegel, Nancy scrupulously and generously restores Hegel's historical argument concerning art as a thing of the past, as that which is negated by the dialectic of Spirit in the passage from aesthetic religion to revealed religion to philosophy.

This book brings together for the first time five recent essays by Jacques Derrida, which advance his reflections on many issues: lying, perjury, forgiveness, confession, the profession of faith, and, most recently, cruelty, sovereignty, and capital punishment. Strongly linked by their attention to "performatives" and the "as if," the essays show the necessity of thinking beyond the category of acts that are possible for a subject. Derrida argues forcefully that thought must engage with the im-possible, that is, the order of the unforeseeable event, the absolute future still to come. This acute awareness of the limits of performative programs informs the essays throughout and attunes them closely to events of a world undergoing "globalization."
The first essay, "History of the Lie," reviews some classic and modern definitions of the lie (Augustine, Rousseau, Kant, Koyre, Arendt), while renewing questions about what is called lying, as distinguished from other forms of nontruth. This inventive analysis is followed by "Typewriter Ribbon," which examines at length the famous lie recounted by Rousseau in his "Confessions," when he perjured himself by accusing another of his own crime. Paul de Man's reading of this textual event is at the center of Derrida's patient, at times seriously funny analyses. ""Le parjure," Perhaps" engages with a remarkable novel by Henri Thomas that fictionalizes the charge of perjury brought against Paul de Man in the 1950s. Derrida's extraordinary fineness as a reader and thinker of fiction here treats, to profound effect, the "fatal experience of perjury." The two final essays, "The University Without Condition" and "Psychoanalysis Searches the States of Its Soul," address the institutions of the university and of psychoanalysis as sites from which to resist and deconstruct the nontruth or phantasm of sovereignty. For the university, the principle of truth remains at the core of its resistance; for psychoanalysis, there is the obligation to remain true to what may be, Derrida suggests, its specific insight: into psychic cruelty. Resistance to the sovereign cruelty of the death penalty is just one of the stakes indicated by the last essay, which is the text of a keynote address to the "States General of Psychoanalysis" held in Paris, July 2000.
Especially for this volume, Derrida has written "Provocation: Forewords," which reflects on the title "Without Alibi" while taking up questions about relations between deconstruction and America. This essay-foreword also responds to the event of this book, which Peggy Kamuf in her introduction presents as event of resistance. "Without Alibi" joins two other books by Derrida that Kamuf has translated for Stanford University Press: "Points . . .: Interviews, 1974-1994" (1994) and "Resistances of Psychoanalysis" (1998).

This book, by one of the most challenging contemporary thinkers, begins with an essay that introduces the principal concern sustained in the four succeeding ones: Why are there several arts and not just one? This question focuses on the point of maximal tension between the philosophical tradition and contemporary thinking about the arts: the relation between the plurality of the human senses--to which the plurality of the arts has most frequently been referred--and sense or meaning in general.
Throughout the five essays, Nancy's argument hinges on the culminating formulation of this relation in Hegel's Aesthetics and The Phenomenology of Spirit--art as the sensible presentation of the Idea. Demonstrating once again his renowned ability as a reader of Hegel, Nancy scrupulously and generously restores Hegel's historical argument concerning art as a thing of the past, as that which is negated by the dialectic of Spirit in the passage from aesthetic religion to revealed religion to philosophy.

The Marrano Specter pursues the reciprocal influence between Jacques Derrida and Hispanism. On the one hand, Derrida's work has engendered a robust conversation among philosophers and critics in Spain and Latin America, where his work circulates in excellent translation, and where many of the terms and problems he addresses take on a distinctive meaning: nationalism and cosmopolitanism; spectrality and hauntology; the relation of subjectivity and truth; the university; disciplinarity; institutionality. Perhaps more remarkably, the influence is in a profound sense reciprocal: across his writings, Derrida grapples with the theme of marranismo, the phenomenon of Sephardic crypto-Judaism. Derrida's marranismo is a means of taking apart traditional accounts of identity; a way for Derrida to reflect on the status of the secret; a philosophical nexus where language, nationalism, and truth-telling meet and clash in productive ways; and a way of elaborating a critique of modern biopolitics. It is much more than a simple marker of his work's Hispanic identity, but it is also, and irreducibly, that. The essays collected in The Marrano Specter cut across the grain of traditional Hispanism, but also of the humanistic disciplines broadly conceived. Their vantage point-the theoretical, philosophically inflected critique of disciplinary practices-poses uncomfortable, often unfamiliar questions for both hispanophone studies and the broader theoretical humanities.

An inventive literary account of Cixous’s remarkable journey to her mother’s birthplace Winner, French Voices Award for Excellence in Publication and Translation For about eighty years, the Jonas family of Osnabrück were part of a small but vibrant Jewish community in this mid-size city of Lower Saxony. After the war, Osnabrück counted not a single Jew. Most had been deported and murdered in the camps, others emigrated if they could and if they managed to overcome their own inertia. It is this inertia and failure to escape that Hélène Cixous seeks to account for in Osnabrück Station to Jerusalem. Vicious anti-Semitism hounded all of Osnabrück’s Jews long before the Nazis’ rise to power in 1933. So why did people wait to leave when the threat was so patent, so in-their-face? Drawn from the stories told to Cixous by her mother, Ève, and grandmother, Rosalie (Rosi), this literary work reimagines fragments of Ève’s and Rosi’s stories, including the death of Ève’s uncle, Onkel André. Piecing together the story of Andreas Jonas from what she was told and from what she envisages, Cixous recounts the tragedy of the one she calls the King Lear of Osnabrück, who followed his daughter to Jerusalem only to be sent away by her and to return to Osnabrück in time to be deported to a death camp. Cixous wanders the streets of the city she had heard about all her life in her mother’s and grandmother’s stories, digs into its archives, meets city officials, all the while wondering if she should have come. These hesitations and reflections in the present, often voiced in dialogues staged with her own son or daughter, are woven with scenes from her childhood in Algeria and the half-remembered, half-invented stories of the Jonas family, making Osnabrück Station to Jerusalem one of the author’s most intensely engaging books. This work received the French Voices Award for excellence in publication and translation. French Voices is a program created and funded by the French Embassy in the United States and FACE (French American Cultural Exchange).

This book consists of a series of essays that all turn around questions of the address of speech or writing. They argue and demonstrate that meaning is not just a matter of the active intention of a subject (for example, speaker, writer, or other signatory of a meaningful act) but also of its reception at another's address. The book's main concern is therefore with a theory of meaning and of action that is not centered on the intentional, self-conscious subject. The fifteen chapters explore this problematic within three broad areas: love, jealousy, and sexual difference, fiction or literature; and political or public discourse. The book engages principally with contemporary French thought and includes important new readings of work by Jacques Derrida, Helene Cixous, Maurice Blanchot, and Jean-Luc Nancy. Meridian: Crossing Aesthetics

In 1996 Jacques Derrida gave a lecture at the Museum of Modern Art in New York on the occasion of Antonin Artaud: Works on Paper, one of the first major international exhibitions to present the avant-garde dramatist and poet's paintings and drawings. Derrida's original title, "Artaud the Moma," is a characteristic play on words. It alludes to Artaud's calling himself Momo, Marseilles slang for "fool," upon his return to Paris in 1946 after nine years in various asylums while playing off of the museum's nickname, MoMA. But the title was not deemed "presentable or decent," in Derrida's words, by the very institution that chose to exhibit Artaud's work. Instead, the lecture was advertised as "Jacques Derrida ...will present a lecture about Artaud's drawings." For Derrida, what was at stake was what it meant for the museum to exhibit Artaud's drawings and for him to lecture on Artaud in that institutional context. Thinking over the performative force of Artaud's work and the relation between writing and drawing, Derrida addresses the multiplicity of Artaud's identities to confront the modernist museum's valorizing of originality. He channels Artaud's specter, speech, and struggle against representation to attempt to hold the museum accountable for trying to confine Artaud within its categories. Artaud the Moma, as lecture and text, reveals the challenge that Artaud posed to Derrida-and to art and its institutional history. A powerful interjection into the museum halls, this work is a crucial moment in Derrida's thought and an insightful, unsparing reading of a challenging writer and artist.

Helene Cixous is arguably the most insightful and unbridled reader of Jacques Derrida today. In "Insister," she brings a unique mixture of scholarly erudition, theoretical speculation, and breathtaking textual explication to an extremely close reading of Derrida's work. At the same time, "Insister" is an extraordinarily poetic meditation, a work of literature and of mourning for Jacques Derrida the person, who was a close friend and accomplice of Cixous's from the beginning of their careers.
In a melodic stream-of-consciousness Cixous speaks to Derrida, to his memory and to the words he left behind. She delves into the philosophical spaces that separated them, filling them out to create new understandings, bringing Derrida's words back to life while insisting on our inability to ever truly communicate through words. "More than once we say the same words," Cixous writes, "but we do not live them in the same tone."
"Insister of Jacques Derrida" joins "Veils," the two loosely autobiographical texts of Derrida and Cixous published together by Stanford in 2001.

"Psyche: Inventions of the Other" is the first publication in English of the twenty-eight essay collection Jacques Derrida published in two volumes in 1998 and 2003. Advancing his reflection on many issues, such as sexual difference, architecture, negative theology, politics, war, nationalism, and religion, Volume II also carries on Derrida's engagement with a number of key thinkers and writers: De Certeau, Heidegger, Kant, Lacoue-Labarthe, Mandela, Rosenszweig, and Shakespeare, among others. Included in this volume are new or revised translations of seminal essays (for example, "Geschlecht I: Sexual Difference, Ontological Difference," "Geschlecht II: Heidegger's Hand," "How to Avoid Speaking: Denials," and ""Interpretations at War" Kant, the Jew, the German").

Helene Cixous is arguably the most insightful and unbridled reader of Jacques Derrida today. In "Insister," she brings a unique mixture of scholarly erudition, theoretical speculation, and breathtaking textual explication to an extremely close reading of Derrida's work. At the same time, "Insister" is an extraordinarily poetic meditation, a work of literature and of mourning for Jacques Derrida the person, who was a close friend and accomplice of Cixous's from the beginning of their careers.
In a melodic stream-of-consciousness Cixous speaks to Derrida, to his memory and to the words he left behind. She delves into the philosophical spaces that separated them, filling them out to create new understandings, bringing Derrida's words back to life while insisting on our inability to ever truly communicate through words. "More than once we say the same words," Cixous writes, "but we do not live them in the same tone."
"Insister of Jacques Derrida" joins "Veils," the two loosely autobiographical texts of Derrida and Cixous published together by Stanford in 2001.

Where does the university begin and the "outside" end? How has literature become established as a separate domain within the university? Demonstrating that these questions of division are intricately related, Peggy Kamuf explores the space that the university devotes to the study of literature.
Kamuf begins by analyzing the complex history of literary study within the modern university, critically reading developments from the French Revolution through the nineteenth century and beyond in Europe. She then turns to one of the most troubling works in the American literary canon--Melville's "The Confidence-Man"--to show how academic literary history has avoided confronting the implications of works in which meaning is never solely confined within a past. By engaging a future readership to which it applies for credit, Kamuf argues, literature cannot serve as a stable object of study. It locates, rather, a site of "the university in deconstruction."
Ranging from disciplinary histories of literature to our current culture wars, Kamuf offers a fascinating critique of academic literary study.

In the three essays that make up this stimulating and often startling book, Jacques Derrida argues against the notion that the basic ideas of psychoanalysis have been thoroughly worked through, argued, and assimilated. The continuing interest in psychoanalysis is here examined in the various "resistances" to analysis--conceived not only as a phenomenon theorized at the heart of psychoanalysis, but as psychoanalysis's resistance to itself, an insusceptibility to analysis that has to do with the structure of analysis itself.
Derrida not only shows how the interest of psychoanalysis and psychoanalytic writing can be renewed today, but these essays afford him the opportunity to revisit and reassess a subject he first confronted (in an essay on Freud) in 1966. They also serve to clarify Derrida's thinking about the subjects of the essays--Freud, Lacan, and Foucault--a thinking that, especially with regard to the last two, has been greatly distorted and misunderstood.
The first essay, on Freud, is a tour de force of close reading of Freud's texts as philosophical reflection. By means of the fine distinctions Derrida makes in this analytical reading, particularly of "The Interpretation of Dreams, " he opens up the realm of analysis into new and unpredictable forms--such as meeting with an interdiction (when taking an analysis further is "forbidden" by a structural limit).
Following the essay that might be dubbed Derrida's "return to Freud," the next is devoted to Lacan, the figure for whom that phrase was something of a slogan. In this essay and the next, on Foucault, Derrida reencounters two thinkers to whom he had earlier devoted important essays, which precipitated stormy discussions and numerous divisions within the intellectual milieus influenced by their writings. In this essay, which skillfully integrates the concept of resistance into larger questions, Derrida asks in effect: What is the origin and nature of the text that constitutes Lacanian psychoanalysis, considering its existence as an archive, as teachings, as seminars, transcripts, quotations, etc.?
Derrida's third essay may be called not simply a criticism but an appreciation of Foucault's work: an appreciation not only in the psychological and rhetorical sense, but also in the sense that it elevates Foucault's thought by giving back to it ranges and nuances lost through its reduction by his readers, his own texts, and its formulaic packaging.

This volume brings together scholars of philosophy, law, and literature, including prominent Derrideans alongside activist scholars, to elucidate and expand upon an important project of Derrida's final years, the seminars he conducted on the death penalty from 1999 to 2001. Deconstructing the Death Penalty provides remarkable insight into Derrida's ethical and political work. Beyond exploring the implications of Derrida's thought on capital punishment and mass incarceration, the contributors also elucidate the philosophical groundwork for his subsequent deconstructions of sovereign power and the human/animal divide. Because Derrida was concerned with the logic of the death penalty, rather than the death penalty itself, his seminars have proven useful to scholars and activists opposing all forms of state sanctioned killing. The volume establishes Derrida's importance for continuing debates on capital punishment, mass incarceration, and police brutality. At the same time, by deconstructing the theologico-political logic of the death penalty, it works to construct a new, versatile abolitionism, one capable of confronting all forms the death penalty might take.

Scarcely any theoretical discourse has had greater impact on literary and cultural studies than psychoanalysis, and yet hardly any theoretical discourse is more widely misunderstood and abused. In "Psychoanalyzing," Serge Leclaire offers a thorough and lucid exposition of the psychoanalysis that has emerged from the French "return to Freud," unfolding and elaborating the often enigmatic pronouncements of Jacques Lacan and patiently working through the central tenets of the "Ecole freudienne." As a concise but nuanced introduction to the subject, "Psychoanalyzing" will prove indispensable to anyone interested in psychoanalysis, especially those curious about its Lacanian reconceptualization and the linguistic theory of the unconscious and its effects.
Leclaire's study is particularly valuable for the way its author links theoretical issues to psychoanalytic practice. The opening chapter--on listening--highlights the necessity, and the impossibility, of the "floating attention" required from the analyst, while preparing the reader for the following chapters, which deal with such topics as unconscious desire, how to speak of the body, and the intrication of the object and the "letter" (i.e. the signifier, the "material support that concrete discourse borrows from language"). The final chapter--on transference--shows how the analytical dialogue differs from other dialogues.
Despite the intricacy of its subject matter, the book takes very little for granted. It does not simplify the issues it presents, but does not assume a reader familiar with the concepts of psychoanalysis, let alone a reader acquainted with its French inflection. Each basic concept and term is carefully explained, so that the reader knows the meaning of "transference" or "primal scene" before proceeding to more advanced elements of psychoanalysis. Leclaire's text is not intended merely to be "user friendly"; its purpose is to clarify and advance, rather than to impress or convert.

An inventive literary account of Cixous's remarkable journey to her mother's birthplace Winner, French Voices Award for Excellence in Publication and Translation For about eighty years, the Jonas family of Osnabruck were part of a small but vibrant Jewish community in this mid-size city of Lower Saxony. After the war, Osnabruck counted not a single Jew. Most had been deported and murdered in the camps, others emigrated if they could and if they managed to overcome their own inertia. It is this inertia and failure to escape that Helene Cixous seeks to account for in Osnabruck Station to Jerusalem. Vicious anti-Semitism hounded all of Osnabruck's Jews long before the Nazis' rise to power in 1933. So why did people wait to leave when the threat was so patent, so in-their-face? Drawn from the stories told to Cixous by her mother, Eve, and grandmother, Rosalie (Rosi), this literary work reimagines fragments of Eve's and Rosi's stories, including the death of Eve's uncle, Onkel Andre. Piecing together the story of Andreas Jonas from what she was told and from what she envisages, Cixous recounts the tragedy of the one she calls the King Lear of Osnabruck, who followed his daughter to Jerusalem only to be sent away by her and to return to Osnabruck in time to be deported to a death camp. Cixous wanders the streets of the city she had heard about all her life in her mother's and grandmother's stories, digs into its archives, meets city officials, all the while wondering if she should have come. These hesitations and reflections in the present, often voiced in dialogues staged with her own son or daughter, are woven with scenes from her childhood in Algeria and the half-remembered, half-invented stories of the Jonas family, making Osnabruck Station to Jerusalem one of the author's most intensely engaging books. This work received the French Voices Award for excellence in publication and translation. French Voices is a program created and funded by the French Embassy in the United States and FACE (French American Cultural Exchange).

This book collects 10 years of Peggy Kamuf's writing on the work and friendship of Jacques Derrida. This study discusses the key aspects of Derrida's thought, either from a single work or across several texts. Kamuf engages with a broad array of his work, from the 1960s to the posthumous publication of his teaching seminars. She also considers press interviews and the collaboration on a film. These close readings are punctuated by brief recollections from their long friendship. The chapters trace a reflection that undergoes the sudden event of Derrida's death. Rather than take this interruption as its premise, however, the book sets out from Derrida's own teaching that mourning begins with friendship and not just at the death of the friend. Thus, the strict chronology of the chapters, from 2000 to 2010, highlights a general illusion of 'before' and 'after' that comes undone over the course of the sequence.

Is giving possible? Is it possible to give without immediately entering into a circle of exchange that turns the gift into a debt to be returned? This question leads Jacques Derrida to make out an irresolvable paradox at what seems the most fundamental level of the gift's meaning: for the gift to be received as a gift, it must not appear as such, since its mere appearance as gift puts it in the cycle of repayment and debt. Derrida reads the relation of time to gift through a number of texts: Heidegger's Time and Being, Mauss's The Gift, as well as essays by Benveniste and Levi-Strauss that assume Mauss's legacy. It is, however, a short tale by Baudelaire, "Counterfeit Money," that guides Derrida's analyses throughout. At stake in his reading of the tale, to which the second half of this book is devoted, are the conditions of gift and forgiveness as essentially bound up with the movement of dissemination, a concept that Derrida has been working out for many years. For both readers of Baudelaire and students of literary theory, this work will prove indispensable.

Jacques Derrida explores the ramifications of what we owe to others. Hospitality reproduces a two-year seminar series delivered by Jacques Derrida at the École des hautes études en sciences sociales in Paris between 1995 and 1997. In these lectures, Derrida asks a series of related questions about responsibility and “the foreigner�: How do we welcome or turn away the foreigner? What does the idea of the foreigner reveal about kinship and the state, particularly in relation to friendship, citizenship, migration, asylum, assimilation, and xenophobia? Derrida approaches these questions through readings of several classical texts as well as modern texts by Heidegger, Arendt, Camus, and others. Central to his project is a rigorous distinction between conventional, finite hospitality, with its many conditions, and the aspirational idea of hospitality as something offered unconditionally to the stranger. This volume collects the first year of the seminar.

The seventh in our series of Derrida's seminars, Life Death provides interdisciplinary reflections on the relationship of life and death—now in paperback. One of Jacques Derrida’s most provocative works, Life Death deconstructs a deeply rooted dichotomy of Western thought: life and death. In rethinking the relationship between life and death, Derrida undertakes a multi-disciplinary analysis of a range of topics across philosophy, linguistics, and the life sciences. Derrida gave this seminar over fourteen sessions between 1975 and 1976 at the École normale supérieure in Paris to prepare students for the agrégation, a notoriously competitive exam. The theme for the exam that year was “Life and Death,� but Derrida made a critical modification to the title by dropping the coordinating conjunction. The resulting title of Life Death poses a philosophical question about the close relationship between life and death. Through close readings of Freudian psychoanalysis, the philosophy of Nietzsche and Heidegger, French geneticist François Jacob, and epistemologist Georges Canguilhem, Derrida argues that death must be considered neither as the opposite of life nor as the truth or fulfillment of it, but rather as that which both limits life and makes it possible. Derrida thus not only questions traditional understandings of the relationship between life and death but also ultimately develops a new way of thinking about what he calls “life death.�