THE FOLDS OF FRIENDSHIP - derrida - deleuze - foucault
THE FOLDS OF FRIENDSHIP - derrida - deleuze - foucault
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友谊的褶皱 - 德里达 - 德勒兹 - 福柯
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发表时间：
2000
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通讯作者：
C. J. Stivale
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作者：
C. J. Stivale
In a poignant text published in the 7 November 1995 issue of the Parisian newspaper Libération, Jacques Derrida writes that with Gilles Deleuze’s death, “il me faudra errer tout seul dans ce long entretien que nous devions avoir ensemble” [I will have to wander all alone in this long conversation we were supposed to have together] (“Il me faudra” 38).1 Derrida evokes their friendship as based not merely on sharing common enemies, but also a common love of philosophy (despite their different conceptions of it), and as a melancholy survivor, he relates Deleuze’s death to “this terrible and somewhat false word,” “génération,” that constitutes a haunting ritournelle, or refrain, throughout this tribute: “Each death is unique, no doubt, and therefore strange [insolite], but what can one say about this insolite when, from Barthes to Althusser, from Foucault to Deleuze, it multiplies in this way in the same ‘génération,’ as if serially – and Deleuze was also the philosopher of the serial singularity – all these endings or destinations beyond the ordinary [toutes ces fins hors du commun]” (“Il me faudra” 38). These citations serve as a departure point to explore the Derrida–Deleuze–Foucault nexus from the perspectives of the “folds of friendship.” With this formula, I evoke the imbrication of writing as event with the affect of thinking that constituted the complex and disjunctive relations, and indeed non-relations, between these authors. These relations, I will argue, are best negotiated by establishing a resonance with the thought of Maurice Blanchot, a project in which I have already been guided by the very thorough research of Eleanor Kaufman. Not only does Deleuze evoke such a resonance in discussing Foucault’s conception of “subjectification” as “an Outside that is further from us than any external world, and thereby closer than any inner world” (Deleuze, Negotiations 97), this resonance provides a line of flight through Deleuze to Derrida’s solidarity with their “shared admirations,” Nietzsche, Artaud, Blanchot. Like these writers, says Derrida, “Deleuze never lost sight of this alliance of necessity with the random [l’aléatoire], chaos, and the untimely [l’intempestif]” (“Il me faudra” 38). Blanchot serves in this way as what Deleuze calls an “intercesseur,” a conceptual intercessor or mediator without which, says Deleuze, “nothing happens” (Negotiations 125). Insisting that
