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Though utterance assumes at least provisional determination, the very act of forming a proposition, sentence, or principle exposes gaps and indeterminacies in language itself. This essay unravels contradictions in Hegel's language on the ontological implications of meaning-making, in order to show that language abandons itself even as it seeks to leap from uncertainty into some form of determination. Hegel's identity principle, as linguistic enactment, reveals itself to be at once self-creative and self-destructive. Ultimately, this essay performs its own unraveling in an improvisational coda that exposes the internal negations of the Satz. [ABSTRACT FROM AUTHOR]

This essay explores the unintended consequences and complications of Derrida's différance through his own language and that of Heidegger, with additional reflection on the trace and its effacement. Self-revocation and forgottenness occur at the crux of any effort to articulate Being, in the very language of this effort, as a "prose-ontological ellipsis." Only in the margins of utterance, in the wandering from or skewing of the bindings imposed by language on thought (enacted in Derrida's own double-columned work Glas, which opens spaces between Genet and Hegel), can transcendence occur, and then only through dissemination. This performative text illuminates the ontological lacunae in language through repetition, refraction, and provisional formulae that inevitably break down in the act of reflection on negation. [ABSTRACT FROM AUTHOR]

Derrida's "chance" or "coincidence" implies a fall out of time, or a contingency of times, intersecting and missing each other. This essay demonstrates, through a teasing-open of Derrida's own language, the rich contradictions of the contretemps, with its resonances in language, history, and imaginative worlds. [ABSTRACT FROM AUTHOR]

The article offers the author's insights on cognition which is a relation that something is understood within its cognizability. He says that cognizability is neither a capacity of subject to recognize, nor a property of objects or a capacity to be known that expects the opportunity to realize itself in cognition. He mentions that the philosophies of languages, cognition theories, and history philosophies were confronted by philosopher Walter Benjamin in his work.

This article investigates the claim to the universality of human interiority and sociality which led to a particular kind of policity seen in heretical and reform movements in the dogmatic and orthodox tendencies. The movements, following the path of a paradoxical conformism, led to the democratic revolutions in the sixteenth and eighteenth centuries and put into effect the principle of universal equality of individuals. The author discusses the Marx concept of the relationship between Christianity and democracy. However, emphasis was on the political theory concerning a man's right to have rights. This article was translated by Kirk Wetters.

The article focuses on the concept of "guilt" in context of history. Since history cannot be conceived as a chain of events produced by mechanical causation, it must be thought of as a connection between occurrences that meets at least two conditions: first that it admit indeterminacy and thus freedom, and second that it nonetheless be demonstrable in determinate occurrences and in the distinct form of their coherence. A temporal nexus that clearly does not satisfy these conflicting requirements has been characterized in one of the oldest texts of occidental philosophy as the time of guilt. The strict coherence of guilt and penance is ascertained by the principle of their equivalence. Everything that happens is guilt. This is why guilt is "the highest category" of history. Every world-historical moment is indebted and indebting. Cause and effect can never be decisive categories for the structure of world history, because they cannot determine any totality. Logic has to prove the principle that no totality as such can be either cause or effect.