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Even if we're in a state of hopelessness, a sense of expectation is an integral part of our relationship to time. Hopelessness is possible only because we do hope that some good, loving someone could come. If that's what Heidegger meant, then I agree with him.

Jacques Derrida

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Jacques Derrida
Age: 74 †
Born: 1930
Born: July 15
Died: 2004
Died: October 9
Literary Critic
Philosopher
University Teacher
Writer
Jackie Derrida
Jackie Elie Derrida
Jackie Élie Derrida
J. Derrida
States
Agree
Come
Relationship
Heidegger
Even
Possible
Integral
Good
State
Hopelessness
Time
Hope
Expectation
Sense
Loving
Someone
Expectations
Part
Meant

More quotes by Jacques Derrida

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We are given over to absolute solitude. No one can speak with us and no one can speak for us we must take it upon ourselves, each of us must take it upon himself.
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The boarding-school experience in Paris was very hard, I didn't put up with it very well. I was sick all the time, or in any case frail, on the edge of a nervous breakdown.
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The circle of the return to birth can only remain open, but this is a chance, a sign of life, and a wound.
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Monsters cannot be announced. One cannot say: 'Here are our monsters,' without immediately turning the monsters into pets.
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Who ever said that one was born just once?
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I have always had school sickness, as others have seasickness. I cried when it was time to go back to school long after I was old enough to be ashamed of such behavior.
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I am one of those marranes who no longer say they are Jews even in the secret of their own hearts.
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I would like to write you so simply, so simply, so simply. Without having anything ever catch the eye, excepting yours alone, ... so that above all the language remains self-evidently secret, as if it were being invented at every step, and as if it were burning immediately
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Certain readers resented me when they could no longer recognize their territory, their institution.
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But can one not conceive of a presence, and of a presence to itself of the subject before speech or signs, a presence to itself of the subject in a silent and intuitive consciousness? Such a question therefore presupposes that, prior to the sign, and outside it, excluding any trace and any différance, something like consciousness is possible.
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As soon as there is language, generality has entered the scene.
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Contrary to what phenomenology- which is always phenomenology of perception- has tried to make us believe, contrary to what our desire cannot fail to be tempted into believing, the thing itself always escapes.
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If things were simple, word would have gotten around.
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The trace I leave to me means at once my death, to come or already come, and the hope that it will survive me. It is not an ambition of immortality it is fundamental. I leave here a bit of paper, I leave, I die it is impossible to exit this structure it is the unchanging form of my life. Every time I let something go, I live my death in writing.
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Each time this identity announces itself, someone or something cries: Look out for the trap, youre caught. Take off, get free, disengage yourself.
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It is to have a compulsive, repetitive, and nostalgic desire for the archive, an irrepressible desire to return to the origin, a homesickness, a nostalgia for the return to the most archaic place of absolute commencement
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The first problem of the media is posed by what does not get translated, or even published in the dominant political languages.
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Deconstruction never had meaning or interest, at least in my eyes, than as a radicalization, that is to say, also within the tradition of a certain Marxism, in a certain spirit of Marxism.
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Such a caring for death, an awakening that keeps vigil over death, a conscience that looks death in the face, is another name for freedom.
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I love language as I love life itself!
Jacques Derrida