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Apokalypse: Von einem neuerdings erhobenen apokalyptischen Ton in der Philosphie. No Apocalypse, not now
Aunque Derrida pasa por ser uno de los propiciadores de la llamada posmodernidad, se distancia en este ensayo de ese supuesto parentesco y, ayudado por los textos de san Juan Evangelista y de Kant arremete, con su típico estilo hermético, contra los pregonadores posmodernos de la muerte de la filosofía, el sujeto y la historia. Un ensayo fundamental.
- GenresPhilosophy
128 pages, Perfect Paperback
First published January 1, 1983
About the author
Jacques Derrida
574 books1,885 followersJacques Derrida was a French philosopher best known for developing deconstruction, a method of critical analysis that questioned the stability of meaning in language, texts, and Western metaphysical thought. Born in Algeria, he studied at the École Normale Supérieure in Paris, where he was influenced by philosophers such as Heidegger, Husserl, and Levinas. His groundbreaking works, including Of Grammatology (1967), Writing and Difference (1967), and Speech and Phenomena (1967), positioned him at the center of intellectual debates on language, meaning, and interpretation.
Derrida argued that Western philosophy was structured around binary oppositions—such as speech over writing, presence over absence, or reason over emotion—that falsely privileged one term over the other. He introduced the concept of différance, which suggests that meaning is constantly deferred and never fully present, destabilizing the idea of fixed truth. His work engaged with a wide range of disciplines, including literature, psychoanalysis, political theory, and law, challenging conventional ways of thinking and interpretation.
Throughout his career, Derrida continued to explore ethical and political questions, particularly in works such as Specters of Marx (1993) and The Politics of Friendship (1994), which addressed democracy, justice, and responsibility. He held academic positions at institutions such as the École des Hautes Études en Sciences Sociales and the University of California, Irvine, and remained an influential figure in both European and American intellectual circles. Despite criticism for his complex writing style and abstract concepts, Derrida’s ideas have left a lasting impact on contemporary philosophy, literary theory, and cultural criticism, reshaping the way meaning and language are understood in the modern world.
Derrida argued that Western philosophy was structured around binary oppositions—such as speech over writing, presence over absence, or reason over emotion—that falsely privileged one term over the other. He introduced the concept of différance, which suggests that meaning is constantly deferred and never fully present, destabilizing the idea of fixed truth. His work engaged with a wide range of disciplines, including literature, psychoanalysis, political theory, and law, challenging conventional ways of thinking and interpretation.
Throughout his career, Derrida continued to explore ethical and political questions, particularly in works such as Specters of Marx (1993) and The Politics of Friendship (1994), which addressed democracy, justice, and responsibility. He held academic positions at institutions such as the École des Hautes Études en Sciences Sociales and the University of California, Irvine, and remained an influential figure in both European and American intellectual circles. Despite criticism for his complex writing style and abstract concepts, Derrida’s ideas have left a lasting impact on contemporary philosophy, literary theory, and cultural criticism, reshaping the way meaning and language are understood in the modern world.
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Displaying 1 - 4 of 4 reviews
August 3, 2025
Esta conferencia dictada en 1983 -un año antes de la distopía orwelliana- cuarenta años después está más vigente que nunca.
A partir de la glosa y parodia a un texto de Kant, así como una lectura del Apocalípsis como si hubiera sido escrito en hebreo -llevada a cabo por Chouraqui-, Derrida conceptualiza un personaje que hoy tiene más protagonismo que en su tiempo: el mistagogo escatológico, entendiendo por esto aquel líder, filósofo, político, periodista, famoso o influencer que genera un ambiente para conducir a la revelación de una verdad catastrófica (el famoso "se viene" cuyo impacto a nivel mediático, político y financiero, genera una suerte de profecía autocumplida promovida por quienes buscaban evitarla).
Por supuesto, esto es un resumen de un pensamiento mucho más agudo y polisémico en Derrida. A mi juicio, es un gran texto para transpolar tanto a las llamadas psy-ops como a los compositores de música ambiental. Ese es el rango tonal con el que se permite jugar, teniendo mejores resultados que otras conferencias de este autor tan prolífico.
A partir de la glosa y parodia a un texto de Kant, así como una lectura del Apocalípsis como si hubiera sido escrito en hebreo -llevada a cabo por Chouraqui-, Derrida conceptualiza un personaje que hoy tiene más protagonismo que en su tiempo: el mistagogo escatológico, entendiendo por esto aquel líder, filósofo, político, periodista, famoso o influencer que genera un ambiente para conducir a la revelación de una verdad catastrófica (el famoso "se viene" cuyo impacto a nivel mediático, político y financiero, genera una suerte de profecía autocumplida promovida por quienes buscaban evitarla).
Por supuesto, esto es un resumen de un pensamiento mucho más agudo y polisémico en Derrida. A mi juicio, es un gran texto para transpolar tanto a las llamadas psy-ops como a los compositores de música ambiental. Ese es el rango tonal con el que se permite jugar, teniendo mejores resultados que otras conferencias de este autor tan prolífico.
April 24, 2024
Hilarious is the idea that ἀποκαλύπτω emerged as a Greek translation in the Septuagint of the Hebrew "Gala" (Strong's concordance 1540), which is a heavily sexualized "uncovering" like in Noah's drunkenness, incest taboo in Leviticus, and intercourse in Ruth, and many other occasions: almost two hundred occurrences in the Jewish Bible.
Of revelation as transcendentally irreducible that inheres deeper than the literary genre of apocalypse even with all its rich inheritance, of the notion of tone (as opposed to the discourse or the concept, if it is nailable at all), and a tracing of the philosophical disputes in the 1980s in the 1790s (with an echo to ca. 450 B.C.). Many echoes to contemporaneous « La carte postale », « Les tours de Babel ». Text of an address at Cerisy-la-Salle to his followers. Of note are also 1) his uncovering of Aufklärung as essentially dependent on what it had been demystifying, thus enclosing any demystification in general in a repetition of the disavowed, 2) and an insistent refining of the difference between la clôture et la fin, which allows to view any teleology as a topology or a transcendental a priori, or a tendency thereof, rather than what it pretends itself. So much more of illumination here, but I'll merely adduce two quotes.
« Le rêve ou l’idéal du discours philosophique, de l’allocution philosophique et de l’écrit qui est censé la représenter, n’est-ce pas de rendre la différence tonale inaudible, et avec elle tout un désir, un affect ou une scène qui travaillent le concept en contrebande ? »
Jacques Derrida, D’un ton apocalyptique adopté naguère en philosophie (Paris: Galilée, 1983), p. 18
« Ce que veut dire le ton n’est pas forcément ce que dit le discours, et l’un peut toujours contredire, dénier, faire dériver ou dérailler l’autre ».
Jacques Derrida, D’un ton apocalyptique adopté naguère en philosophie (Paris: Galilée, 1983), p. 68–9
« Which means the tone is not perforce what the discourse says, and either one can always contradict, deny, make drift, derive, or derail the other ». Jacques Derrida, “Of an apocalyptic tone recently adopted in philosophy,” Semeia 23 (1984), pp. 63–97, the quote on p. 84
Of revelation as transcendentally irreducible that inheres deeper than the literary genre of apocalypse even with all its rich inheritance, of the notion of tone (as opposed to the discourse or the concept, if it is nailable at all), and a tracing of the philosophical disputes in the 1980s in the 1790s (with an echo to ca. 450 B.C.). Many echoes to contemporaneous « La carte postale », « Les tours de Babel ». Text of an address at Cerisy-la-Salle to his followers. Of note are also 1) his uncovering of Aufklärung as essentially dependent on what it had been demystifying, thus enclosing any demystification in general in a repetition of the disavowed, 2) and an insistent refining of the difference between la clôture et la fin, which allows to view any teleology as a topology or a transcendental a priori, or a tendency thereof, rather than what it pretends itself. So much more of illumination here, but I'll merely adduce two quotes.
« Le rêve ou l’idéal du discours philosophique, de l’allocution philosophique et de l’écrit qui est censé la représenter, n’est-ce pas de rendre la différence tonale inaudible, et avec elle tout un désir, un affect ou une scène qui travaillent le concept en contrebande ? »
Jacques Derrida, D’un ton apocalyptique adopté naguère en philosophie (Paris: Galilée, 1983), p. 18
« Ce que veut dire le ton n’est pas forcément ce que dit le discours, et l’un peut toujours contredire, dénier, faire dériver ou dérailler l’autre ».
Jacques Derrida, D’un ton apocalyptique adopté naguère en philosophie (Paris: Galilée, 1983), p. 68–9
« Which means the tone is not perforce what the discourse says, and either one can always contradict, deny, make drift, derive, or derail the other ». Jacques Derrida, “Of an apocalyptic tone recently adopted in philosophy,” Semeia 23 (1984), pp. 63–97, the quote on p. 84
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November 25, 2024Für die Uni gelesen und vergessen zu loggen (definitiv nicht weil ich so verwirrend fand)
June 14, 2026
Es muy mala la traducción. Derrida bien pero ya saben como es.
Displaying 1 - 4 of 4 reviews