Habermas on Derrida

Last one, I promise. This is just a great passage  that identifies a more general gnostic/transcendent tendency among Derrida and a certain stream of predecessors who all tend to attract fervent, single-minded followings:

As a participant in the philosophical discourse of modernity, Derrida inherits the weaknesses of a critique of metaphysics that does not shake loose of the intentions of first philosophy. Despite his transformed gestures, in the end he, too, promotes only a mystification of palpable social pathologies; he, too, disconnects essential (namely, deconstructive) thinking from scientific analysis; and he, too, lands at an empty, formulalike avowal of some indeterminate authority. It is, however, not the authority of a Being that has being that has been distorted by beings [i.e., Heidegger], but the authority of a no longer holy scripture, of a scripture that is in exile, wandering about, estranged from its own meaning, a scripture that testamentarily documents the absence of the holy.

Habermas, The Philosophical Discourse of Modernity VII

Habermas’ larger argument here is more abstruse and a bit more suspect (his strategy of accusing Derrida of recidivist foundationalism is probably accurate, but I’m not sure if his particular methods are accurate), and I won’t try to summarize it here. What I want to remark on is the part in bold, the appeal to empty, indeterminate authority. It’s not that “science” (that vague term that has so many pejorative associations in either direction) is its opposite; a better term would be public and discursive. The notion of the authority is that of a gnostic one to which access cannot be rationally assessed. So I agree with Habermas that it is fundamentally religious, and so the affinity between Derrida and Levinas is not surprising at all. (Habermas discusses that as well.) The line of thinkers appealing to this sort of authority goes back to the beginning of time. Here are some figures that I find indisputably in this corner: Parmenides, Pythagoras, Plotinus, al-Ghazali, Malebranche, Jacobi, Kierkegaard, Heidegger, Schmitt, Strauss, Levinas, and Derrida.

There is something of a conservative tilt to many of these figures; I attribute it to the general desire to want to bow down to something otherworldly. That old grouch Schopenhauer complained of Malebranche’s tactic of “explaining something unknown by something even more unknown.” As a certain well-known continental philosopher (one who was very fond of Derrida, Kristeva, Adorno, and Butler but disliked Heidegger and loathed Levinas) said, “Watch out for those Levinasians. They always want to bend at the knee.”

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