The blindness that opens the eye is not the one that darkens vision. Tears and not sight are the essence of the eye.
Jacques DerridaRead
Surviving - that is the other name of a mourning whose possibility is never to be awaited.
Interpretation
Survival can be seen as a form of mourning for something lost, which can never truly be anticipated.
In this quote, Jacques Derrida suggests that the act of surviving after a loss is intrinsically tied to the experience of mourning. This 'surviving' is not just about the physical act of living, but also encompasses the emotional and psychological toll of grieving, highlighting that one can never truly prepare for the depths of loss they'll face, as mourning is a complex, often unpredictable journey that reshapes one's existence.
In practice
This quote can be shared during a memorial service to reflect on the nature of grief.
The blindness that opens the eye is not the one that darkens vision. Tears and not sight are the essence of the eye.
Everything is arranged so that it be this way, this is what is called culture.
No one gets angry at a mathematician or a physicist whom he or she doesn't understand, or at someone who speaks a foreign language, but rather at someone who tampers with your own language.
Psychoanalysis has taught that the dead β a dead parent, for example β can be more alive for us, more powerful, more scary, than the living. It is the question of ghosts.
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.
Every discourse, even a poetic or oracular sentence, carries with it a system of rules for producing analogous things and thus an outline of methodology.
You're beautiful, but you're empty.... No one could die for you.
Other people teach us who we are. Their attitudes to us are the mirror in which we learn to see ourselves, but the mirror is distorted. We are, perhaps, rather dimly aware of the immense power of our social enviornment.
The philosophical question before us is, when we make an observation of our track in the past, does the result of our observation become real in the same sense that the final state would be defined if an outside observer were to make the observation?
Everyone knew there were wolves in the mountains, but they seldom came near the village-the modern wolves were the offspring of ancestors that had survived because they had learned that human meat had sharp edges.
If most of us are ashamed of shabby clothes and shoddy furniture let us be more ashamed of shabby ideas and shoddy philosophies.
The deceitfulness of the heart of man appears in no one thing so much as this of spiritual pride and self-righteousness. The subtlety of Satan appears in its height, in his managing persons with respect to this sin. And perhaps one reason may be that here he has most experience; he knows the way of its coming in; he is acquainted with the secret springs of it: it was his own sin. Experience gives vast advantage in leading souls, either in good or evil.
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