Dans « L’éternel retour et la pensée de la mort », la pensée nietzschéenne de la mort est interrogée dans l’horizon de sa promesse. Il s’agit de mettre en évidence comment la « prophétie » de l’éternel retour, si elle existe, n’est rien d’autre que l’annonce d’un autre rapport à la mort – d’une autre façon, plus qu’humaine, d’affronter simultanément l’expérience de la finitude et l’épreuve du deuil.
In taking up the question of translation as its guiding thread, this essay considers the extent to which deconstruction consists in a radical calling into question of the type of thought and practice of translation implied in what Derrida has called "the passage into philosophy." At the same time, a whole other thought of translation-of the very kind that Derrida put into practice-is demanded insofar as something like the survival of works and the very possibility of a tradition are at stake.It will also be seen to what extent the malleable unity of this concept [ pharmakon], or rather its rules and the strange logic that links it with its signifier, has been dispersed, masked, obliterated, and rendered almost unreadable not only by the imprudence or empiricism of the translators, but first and foremost by the redoubtable, irreducible difficulty of translation. It is a difficulty inherent in its very principle, situated less in the passage from one language to another, from one philosophical language to another, than already, as we shall see, in the tradition between Greek and Greek; a violent difficulty in the transference of a nonphilosopheme into a philosopheme. With this problem of translation we will thus be dealing with nothing less than the problem of the very passage into philosophy. 1
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