The Spacing of Time and the Place of Hospitality: Living Together According to Bruno Latour and Jacques Derrida

Morin, Marie-Ève

doi:10.1080/13534645.2014.988909

Cited by 7 publications

(2 citation statements)

References 10 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Paradoxical, because they push in opposite directions and cannot be sublated into one imperative. The ethical gesture requires we do not ask which side is the "good one," for the good is always on the other side (Morin, 2015). When I invite in unconditionally and with open arms, the good is on the side of the conditional and vice versa.…”

Section: At Home With Ghosts and Monstersmentioning

confidence: 99%

At Home in an Unhomely World: On Living With Waste

Doeland

2019

Detritus

View full text Add to dashboard Cite

Modern-day waste, such as the microplastics in the water, particulate matter in the air and chemical waste in the soil, distorts notions of inner and outer, of familiarity and strangeness, of own and other, and turns our world into an unhomely (uncanny) place. This paper explores what it means to live with waste instead of trying to make it go away. When we explore the ontology of waste, we find that waste is never unambiguously (in the) present and invites us to take "being" as haunted and explore a "hauntology" (Jaques Derrida) of waste. This hauntology refers to being as ecological being or "being ecological" (Timothy Morton) and invites us to inquire after the "eco" in ecology: the Greeks oikos (home). When, as this paper suggests, we take cohabitation as a starting point, it becomes unclear who is the host and who has come to visit. Whose home takes central stage? And whose world? This paper argues we need to let go of an overarching concept of "world" and instead become familiar with (our) "habitat" and in so doing open it up to the non-humans we share our home with. Sticking with the metaphor of (un)home(liness) this paper argues that our house is a haunted house and explores ways in which we can become hospitable with these (unwelcome) guests.

show abstract

Section: At Home With Ghosts and Monstersmentioning

confidence: 99%

At Home in an Unhomely World: On Living With Waste

Doeland

2019

Detritus

View full text Add to dashboard Cite

show abstract

“…Similarly, Elisabet Langmann (2011: 405–407) contends that there are opportunities for ‘ethical attentiveness’ towards the ways in which the challenges of hospitality interrupt set views towards the territoriality of the at-home. Also, drawing from Derrida’s contention that the unconditional basis of hospitality requires the readiness to respond to the unexpected visitation, Marie-Eve Morin (2015: 32–35) points out that responsible hospitality affirms not simply a willingness of the sovereign to open per home but recognition that the borders of that home are porous and not secure. However, the asymmetry of power in such a relation remains.…”

Section: No One Is At-home: Hospitality Is Not the Issuementioning

confidence: 99%

The patronising Kantianisms of hospitality ethics in International Relations: Towards a politics of imposition

Franke¹

2019

Journal of International Political Theory

View full text Add to dashboard Cite

The contemporary international regime of law and politics regarding human migration largely follows Immanuel Kant’s contradictory approach, supporting the cosmopolitical rights of humans to move and expect hospitality while privileging the rights of sovereign states to assert territorial security against movement. International Relations scholars informed by Jacques Derrida’s ethical theory argue that one may press this tension to positive dynamics through affirmation of the aporia that a secured home is a requirement for the possibility of the hospitality that might undo conflict between migrants and emplaced citizens. Yet, the attraction of Derrida’s critical Kantianism and this revival of hospitality depends on asserting the primacy of habitation to how citizen subjects stand with respect to foreigners who move. It depends on neglecting how any assumption of home is not based on a given home but, rather, on movements to impose the boundaries and bounty of a home. No one faces the movement of others who seek to make home from the position of home but only also in movements of homemaking. Both the citizen and the migrant move in forms of imposition. And it is only in a politics of imposition that rights to move can be affirmed and gain respect.

show abstract

Contemporary Ruins, Fragments of the Lives of Others, Critical Intimacies In and Out of Comfort Zones

Λαμπρόπουλος

2019

Ruins in the Literary and Cultural Imagination

View full text Add to dashboard Cite

The Spacing of Time and the Place of Hospitality: Living Together According to Bruno Latour and Jacques Derrida

Cited by 7 publications

References 10 publications

At Home in an Unhomely World: On Living With Waste

At Home in an Unhomely World: On Living With Waste

The patronising Kantianisms of hospitality ethics in International Relations: Towards a politics of imposition

Contemporary Ruins, Fragments of the Lives of Others, Critical Intimacies In and Out of Comfort Zones

Contact Info

Product

Resources

About