This article tries to show the irreducible connection between vulnerability and violence. This connection leads us back to the ethical level of experience. If vulnerability makes violence irreducible, then at least two reactions to violence are possible. On the one hand, a reaction is possible in which one attempts to negate vulnerability in order to close down the very thing within us that allows violence to enter. This negative reaction is actually the worst violence. On the other hand, a reaction (...) is possible in which one attempts to affirm vulnerability, even though its affirmation opens us to the violence that will happen. Affirming vulnerability is the least-violent reaction. If the formula for the worst violence is apocalypse without remainder, then the least violence is the maintenance of the remainder. The maintenance would happen only by not possessing the remainders, which places us in a new situation of poverty. (shrink)

In this essay, I examine Derrida’s deconstruction (or critique) of the death penalty in his first set of lectures (The Death Penalty, Volume 1). The essay has two parts. First, I reconstruct this deconstruction. I show that the deconstruction depends on the difference between the calculable instant and the incalculable instant. Then, in the second part I show how this difference is based on the deconstruction of temporalization Derrida produced in his 1967 Voice and Phenomenon. The deconstruction of temporalization shows (...) that the calculated instant is impossible, and the future, including the instant of my death, remains incalculable. In the essay’s conclusion, I show that the pardon from the death penalty is only a gift of time, only more time or extra time. The pardon can pardon someone from the condemnation to death, but it cannot pardon anyone from the condemnation to die. The pardon can give only a finite survival. (shrink)

In this essay, I examine Derrida’s deconstruction (or critique) of the death penalty in his first set of lectures (The Death Penalty, Volume 1). The essay has two parts. First, I reconstruct this deconstruction. I show that the deconstruction depends on the difference between the calculable instant and the incalculable instant. Then, in the second part I show how this difference is based on the deconstruction of temporalization Derrida produced in his 1967 Voice and Phenomenon. The deconstruction of temporalization shows (...) that the calculated instant is impossible, and the future, including the instant of my death, remains incalculable. In the essay’s conclusion, I show that the pardon from the death penalty is only a gift of time, only more time or extra time. The pardon can pardon someone from the condemnation to death, but it cannot pardon anyone from the condemnation to die. The pardon can give only a finite survival. (shrink)

The Southern Journal of Philosophy, Volume 59, Issue 4, Page 477-494, December 2021.

Seeking to contribute to the recent emergence of critical phenomenology by clarifying the relation between ontology and ethics, this article offers a new account of the sources of normativity in the context of Heidegger’s critique of technological enframing (Gestell) and Derrida’s political philosophy. I distinguish three levels of normativity in Heidegger and show how moving between the levels permits the critical deployment of the affirmation (Zusage) in response to being’s address. On this view, not only are humans constitutively claimed by (...) being, but the claim calls for its express hearing and critical elaboration. I then show how Derrida reconceives Heidegger’s normativity by developing a notion of double affirmation that communicates with key concepts from his moral-political work, such as the gift, the advance, and friendship. I conclude by indicating what double affirmation entails for critique today. (shrink)

Violence is signaled by a mark of discontinuity, interruption, rupture. The tripartite temporality of violence, with its strong focus on the present, points to the originary violence. Moreover, the violent event is structuring the order of the action sequences in an actual violent (embodied) interaction. The interactional dynamics in violent encounters between co-present actors shapes the specific forms of the experiencing in (and of) the violent interaction. Based on how violence is experienced in an interactive situation, the phenomenon of violence (...) articulates itself according to three coordinates: directedness, co-performativity and de-capabilisation. The outlining of the structure of the lived experience of violence is revealing something irreducible in it. To understand the experience of violence as such, I propose that we accept the idea of violence per se and depart from the idea that the acts of violence are essentially moral actions. The core of the ethical-moral discussion concerning violence should be grounded instead on the moment of conversion identifiable when we take into account the reaction to violence. (shrink)

In this paper I analyze Leonard Lawlor’s strategy of inheriting from the tradition, highlighting the way he traces and amplifies a series of conceptual transformations that take place across twentieth-century continental philosophy. Focusing on the particular movement from metaphysics to ethics enacted in From Violence to Speaking Out, I raise three concerns regarding Lawlor’s ethics of “the least violence,” arguing that there is a problem with a quantitative understanding of this notion, that the quality of potentiality attributed to it needs (...) more clarification, and that Lawlor’s proposal of a radical letting be has more dangers than he seems to realize. (shrink)

This essay starts with the possibility of situating Derrida’s aporetic ethics in the domain of normative ethics and argues that Derrida’s reflection on ethics is enrooted in the specific way he conceives the phenomenological notion of auto-affection. In the second section, I analyze, in the early work, auto-affection with signs and show its centrality in Derrida’s first encounter with Levinas’s philosophy. Derrida refuses to substitute the hetero-affective relation to the Other for auto-affection as the source of universal law and normativity. (...) He does not sacrifice universality and tackles the problem of autonomous ethical decision-making even though he welcomes through affectivity the signification of the singular other, which is irreducible to conceptual, emotive, and normative self-relation. This background helps us understand the rootedness of ethical aporias in a reflection on auto-affection. (shrink)

This essay presupposes that Friedrich Nietzsche and Rudolf Carnap champion contrasting reactions to the fact that, throughout history, persons have been engaged in metaphysical disputes. Nietzsche embraces a libertarian reaction that is in agreement with his anti-democratic aristocratic political views, whereas Carnap endorses an egalitarian reaction aligned with his democratic and socialist political views. After characterizing these reactions, the essay argues for two claims. The first claim is that the stated contrasting reactions are to be considered, not only by the (...) few scholars who are interested both in Nietzsche’s and Carnap’s writings, but by a far larger group that includes those who have addressed the continental-analytic gap; those who are concerned with the development of contemporary philosophy; and/or those who are interested in the writings of Michel Foucault, Jacques Derrida, David Lewis and/or Peter van Inwagen. The second claim is that we have to entertain a synthesis of Nietzsche’s libertarian and Carnap’s egalitarian reaction in order to overcome the continental-analytic gap. (shrink)