I encounter it within the in-finite fable of the uttering. His wide-ranging thought is developed in many books, including The Banality of Heidegger; The Possibility of a World; The Disavowed Community; Ego Sum; and, with Adèle Van Reeth, Coming all Fordham. By paying attention to mode of presentation of Descartes's philosophy, Nancy challenges our common understanding of the Cogito and shows how Descartes's ego is not the self-certain, self-transparent Subject of metaphysics but a mouth that opens to utter: ego sum. The latter no doubt includes the cogitatio that led to it. Jean-Luc Nancy, Ego Sum: Corpus, Anima, Fabula, trans.
Visit us online at www. One cannot doubt this gesture, that is, call me into doubt. Your account is in debt Your current account balance is You must to use this feature. The mouth: the orifice the elastic pulped edge of which draws the mobile contours of the opening of a sense that is each time other, singular, thrown and suspended in various ways, interrupted, without accomplishment, so that it can better retain in suspense the force of its impulse. While other theoretical discourses, such as psychoanalysis, have also attempted to subvert this Subject, Nancy shows how they always inadvertently reconstituted the Subject they were trying to leave behind. Library of Congress Cataloging-in-Publication Data available online at catalog.
This relation should be explained once again, especially since the circumstances are no longer the same. . Unshakable certainty—and complete surprise with regard to the doubt that we have just passed through and that spread before our eyes with obstinacy. Besides, Descartes was convinced—or feigned to be convinced—that the Ancients had possessed and hidden a truth and that it was incumbent upon him to bring it to light once again. Nancy is interested in the way in which Descartes, in texts such as the Discourse on Method in particular, seeks to both ground the philosophical subject in a moment of autonomous self-foundation the cogito and give a portrait or narrative account of that moment in order to hold it up for appraisal and judgment.
Yet what it says is something about the speech that humans have and that other species do not the possibility of some having their own forms of speech not withstanding and the specifically human relation to being that this instantiates. Taking to task the attempt to utter through one's mouth rather than merely think the givens of one's existence, he deftly captures the struggle of modern thought to re-envision its modes of being in the margins of philosophy and literature. Indeed, e go sum lifts a mask, or many masks. This in turn raises the question of the status or place of the animal and the non-human in his thinking and of whether he remains an anthropocentric thinker. It is only ever a fiction, mask, or fable that is never self-coincident, always exposed in excess of itself, and, as a result, is un-grounded in the very moment of its self-grounding. And second, in the case of this particular book, I am freed from the obligation and the care of rereading it in a more specific way, since it has never ceased reworking, repeating, and renewing itself within me—somewhere in an obscure region I have neither the desire nor perhaps even more the time to explore for new material to write about but where at the same time I know that the book still resonates, always producing new scions. What is that to say? We recommend reading questions before you make any purchases.
The I is not a referent but only a speaker, who says I. Nothing is known for sure, nothing is secured as object of a certain knowledge. For Heidegger, this is the inaugural moment of modern metaphysics, where the I becomes the subjectum, the underlying subject of representation, which is absolutely certain of itself. By paying attention to the mode of presentation of Descartes's subject, to the masks, portraits, feints, and fables that populate his writings, Jean-Luc Nancy shows how Descartes's ego is not the Subject of metaphysics but a mouth that spaces itself out and distinguishes itself. For if the German language has at its disposal the objective cases mich and mir, Ich written with a majuscule, like a noun can be used to say either I or me. The very erection and inauguration of the Subject will have brought about the collapse of its substance.
While other theoretical discourses, such as psychoanalysis, have also attempted to subvert this Subject, Nancy shows how they always inadvertently reconstituted the Subject they were trying to leave behind. Its arguments are recalled in some of the most important subsequent moments and works that define Nancy as a philosopher: the thinking of experience and of freedom in The Experience of Freedom , of embodiment and embodied space in works such as Corpus , of sense The Sense of the World , of exposition in the Nancean ontology of the singular plural in Being Singular Plural and elsewhere , and, more recently, the thinking of un-groundedness and void central to the auto- deconstruction of Christianity. While other theoretical discourses, First published in 1979 but never available in English until now, Ego Sum challenges, through a careful and unprecedented reading of Descartes's writings, the picture of Descartes as the father of modern philosophy: the thinker who founded the edifice of knowledge on the absolute self-certainty of a Subject fully transparent to itself. It is Parmenides , I am—first two surprises. The mouth: through which breath flows, and with breath sound, and within sound the immaterial sense finely woven in the phonemes, in their resonances, their harmonics, and their background noise.
She is the author of Jean-Luc Nancy and co-editor of Jean-Luc Nancy and Plural Thinking: Expositions of World, Ontology, Politics, and Sense. His wide-ranging thought is developed in many books, including Expectation: Philosophy, Literature; The Possibility of a World; The Banality of Heidegger; The Disavowed Community; and, with Adèle Van Reeth, Coming all Fordham. I am and I am only that which says I am. Fordham University Press also publishes its books in a variety of electronic formats. While other theoretical discourses, such as psychoanalysis, have also attempted to subvert this Subject, Nancy shows how they always inadvertently reconstituted the Subject they were trying to leave behind. This mode consists in nothing other than the fact of saying Being, which is as well its saying-being: it is—exists—insofar as it says that it is.
That will be discovered later. At this point it is understood that one does not leave Descartes behind, for whom I am provides the matricial evidence of a knowledge that is mathematical because calculability is necessary to a mastery that is oriented by human ends and diverted from the adventurous meditation on divine ends. The living death of the Subject in postmodernity might well already be inscribed in its Cartesian birth so that all our deconstructions of the subject would remain more indebted to Descartes than we would admit. As regards philosophical discourse, the present conjuncture can be schematized by means. Contents: Preface to the English edition -- Translator's introduction -- Ego sum : opening -- Dum Scribo -- Larvatus pro deo -- Mundus est fabula -- Unum quid. While other theoretical discourses, such as psychoanalysis, have also attempted to subvert this Subject, Nancy shows how they always inadvertently reconstituted the Subject they were trying to leave behind.