, Inventions de l'autre (Paris: Galilée, pp.159-202, 1987.
, Timothy Bahti's fine article " Lessons of Remembering and Forgetting " in Reading de Man Reading it is not surprising that the Derrida text in which we find most the " do not forget " injunction (e.g Mais n'oublions pas nous nous sommes rappelé " " qu'il ne faut pas oublier Lethe [?]. Nous l'avons lu chez Baudelaire N'oubliez pas les Moires " ) is his Mémoires pour Paul de Man devoted particularly to not forgetting (about) forgetting. De Man's response paper " Murray Krieger: A Commentary " is relevant here for its analysis of the materiality of language, through the example of the material inscription of " forlorn " as bell, as ringing alarm clock, not in Keats' " Ode to Melancholy " but in his " Ode to a Nightingale " about Lethe. Always in the context of Baudelaire: just " as Baudelaire claims the tolling of a bell, an alarm clock " for Keats sets off " the very allegory of the nonsymbolic , nonaesthetic character of poetic language See Romanticism and Contemporary Criticism, hereafter cited in the text with the abbreviation Le T. 13 Given the importance of remembering and forgetting in Paul de Man's work a system in which the difference between waking and dreaming cannot be decided The Gauss Seminar and Other Papers, pp.244-258, 1988.
, oubélier sa bonté, sa peur, son courage here 26. 19 Derrida's essay " Préjugés : Comment juger ? Jean-François Lyotard?, Salut à Jacques Derrida, Rue Descartes 48, pp.16-26, 1984.
, 87n11. 22 Derrida's remarks in Adieu " are haunted by Schopenhauer's critique of Kant, and by Derrida's own " Le Respect " seminar that devoted part of one session to it. One can almost hear Schopenhauer behind Derrida's describing himself " ébloui par cette nécessité, qui n'est pas une contrainte mais une force très douce qui oblige et qui oblige non pas à courber autrement l'espace de la pensée dans son respect [i.e. in an autonomous curving Derrida discards the term " respect " in favor of heteronymy. Schopenhauer took Kant to task for employing the word " respect " where " submission " would be expected in any " good German, " a " respect " that occurs in relation to " necessity Here is Kant: " le devoir est la nécessité d'une action, quand cette nécessité résulte du respect de la loi Schopenhauer claims to detect beneath Kant's " necessity " and " respect " , thus beneath a language of autonomy and philosophy, the language of the Decalogue, a theological origin of the categorical imperative, and therefore a hidden heteronomy. Schopenhauer translates into " good German " , into " direct " language, giving: " le devoir signifie une action qui nécessairement doit arriver par soumission envers une loi Adieu, " the slide is from " respect " to " heteronomy " in Derrida at the moment when he defines the very gentle force (force très douce) Schopenhauer identifies the Jewish basis of " respect " in Kant, by this heteronomy hidden behind autonomy, although Derrida did not wish to pursue Schopenhauer down that path. Derrida's definition, however, of the necessity not as " constraint " does read somewhat as Kant's own turning of the " submission " (something " negative " ) into " elevation " (something " positive " ), with the difference being that Derrida does not situate that " elevation " on the side of autonomy, since the hauteur is on the side of the other, of " Autrui, " in the passages from Levinas Derrida seems, according to Bitsoris's notes, to be glossing. 23 In English, the question is formulated Thus there remains nothing to do except to determine how the moral law becomes the drive (Moralische Gesetz Triebfeder werde), and, insofar as the law is drive, to determine what happens with the human faculty of desire (Begehrungsvermögen), as effect of that determining principle upon this faculty The Metaphysics of Morals, trans Hereafter abbreviated as MM, livre de poche edition, 238. 21 Passions Critique of Practical Reason, my translation based on CRP 76, and Kritik der praktischen Vernunft, pp.85-75, 1969.