in his recent Radical Atheism: Derrida and the Time of Life, Martin Hägglund argues that it is possible to see all of Derrida’s work in relation to this concept of broken time. ‘Derrida’s aim,’ Hägglund argues, ‘is to formulate a general ‘hauntology’ (hantologie), in contrast to the traditional ‘ontology’ that thinks being in terms of self-identical presence. What is important about the figure of the specter, then, is that it cannot be fully present:
