By Jeremy Fernando
Interpreting Blindly makes an attempt to conceive of the opportunity of an ethics of reading--"reading" being understood because the relation to an different that happens sooner than any semantic or formal identity, and hence ahead of any try out at assimilating what's being learn to the one that reads. for this reason, "reading" can now not be understood within the classical culture of hermeneutics as a decoding based on a longtime algorithm as this might merely provide at the very least correspondence, or relation, among the reader, and what's learn. in reality, "reading" can now not be understood as an act, due to the fact that an act by way of necessity could impose the principles of the reader upon the constitution of what (s)he encounters; in different phrases the reader may impose herself upon the textual content. because it is neither an act nor a rule-governed operation, "reading" has to be suggestion as an occasion of an come across with an other--and extra accurately an different which isn't the different as pointed out through the reader, yet heterogeneous on the subject of any settling on decision. Being an stumble upon with an undeterminable other--an different who's except other--"reading" is therefore an unconditional relation, a relation for that reason to no mounted item of relation. consequently, "reading" will be claimed to be the moral relation par excellence. because "reading" is a pre-relational relationality, what the reader encounters, in spite of the fact that, might in basic terms be encountered ahead of any phenomenon: "reading" is for that reason a non-phenomenal occasion or maybe the development of the undoing of all phenomenality. it is a radical reconstitution of examining positing blindness as that which either permits examining to ensue and can also be its restrict. As there's regularly a facet of selection in reading--one has to decide on to stay open to the potential of the other-- studying Blindly, by means of extension, can be a rethinking of ethics; continually protecting in brain the impossibility of articulating an ethics which isn't prescriptive. for that reason, studying Blindly is finally an try out on the most unlikely: to talk of interpreting as an occasion. and because this is often un-theorizable--lest it turns into a prescriptive theory-- interpreting Blindly is the positing of studying as examining, via interpreting, the place texts are learn as a attempt website for studying itself. Ostensibly, analyzing Blindly works on the intersections of literature and philosophy; and should curiosity readers who're interested by both self-discipline. notwithstanding as analyzing is re-constituted as a pre-relational relationality, it's also a re-thinking of conversation itself--a rethinking of the distance among; the medium within which all conversation occurs--and through extension, the very threat of speaking with one another, with one other. As such, this paintings is, within the ultimate gesture, a meditation at the finitude and exteriority in literature, philosophy--calling into query the very probability of correspondence, and relationality--and for this reason wisdom itself. For all that may be posited is that analyzing at first is an acknowledgement that the textual content is finally unknowable; the place analyzing is positing, and which exposes itself to nothing--and is in constancy to nothing--but the potential for interpreting.
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Extra info for Reading Blindly: Literature, Otherness, and the Possibility of an Ethical Reading
7. 3:1 (italics added). 8. Gen. 3:3. The only recorded words are what God said to man; we only hear of what God said to the woman from her representation and, perhaps, interpretation--of the admonition not to eat from the tree. 9. 3:4-5. 10. It was not the eating from the fruit of the tree of knowledge that caused man and woman to lose eternal life, it was the fact that after eating from the tree, they were banished from the garden and so were unable to eat from the tree of life: "See, the man has become like one of us, with his knowledge of good and evil.
65. This is probably a reference to Kierkegaard's Philosophical Fragments. 40. 41. 42. 43. 44. 45. 46. , 61 (italics original). 12 (see n. 58). Derrida, The Gift of Death, 62. , 77. , 109. , 96. , 115.
Reading in this form is always a reading of the specific with rela tion to the general-reading the particular text in relation to the universal book. The assumption here, of course, is that there is a totality which is the book to be referenced against, to be compared with, to be kept in mind. This suggests, then, that reading can only occur the second time one looks at a text, or, even more radically, that each reading is always a second reading. 4. The only time one has to utter something is in its absence: if the object that was referred to were present, then there would be no necessity to utter the signifier.
Reading Blindly: Literature, Otherness, and the Possibility of an Ethical Reading by Jeremy Fernando