Signature Event Context

addressee in general. And this absence is not a continuous modification of presence; it is a break in presence, "death," or the possibility of the "death" of the addressee, inscribed in the structure of the mark (and it is at this point, I note in passing, that the value or effect of transcendentality is linked necessarily to the possibility of writing and of "death" analyzed in this way). A perhaps paradoxical consequence of the recourse I am taking to iteration and to the code: the disruption, in the last analysis, of the authority of the code as a finite system of rules; the radical destruction, by the same token, of every context as a protocol of a code. We will come to this in a moment.

What holds for the addressee holds also, for the same reasons, for the sender or the producer. To write is to produce a mark that will constitute a kind of machine that is in turn productive, that my future disappearance in principle will not prevent from functioning and from yielding, and yielding itself to, reading and rewriting. When I say "my future disappearance," I do so to make this proposition more immediately acceptable. I must be able simply to say my disappearance, my nonpresence in general, for example the nonpresence of my meaning, of my intention-to-signify, of my wanting-to-communicate-this, from the emission or production of the mark. For the written to be the written, it must continue to "act" and to be legible even if what is called the author of the writing no longer answers for what he has written, for what he seems to have signed, whether he is provisionally absent, or if he is dead, or if in general he does not support, with his absolutely current and present intention or attention, the plenitude of his meaning, of that very thing which seems to be written "in his name." Here, we could reelaborate the analysis sketched out above for the addressee. The situation of the scribe and of the subscriber, as concerns the written, is fundamentally the same as that of the reader. This essential drifting, due to writing as an iterative structure cut off from all absolute responsibility, from consciousness as the authority of the last analysis, writing orphaned, and separated at birth from the assistance of its father, is indeed what Plato condemned in the Phaedrus. Plato's gesture is, as I believe, the philosophical movement par excellence, one realizes what is at stake here.

Before specifying the inevitable consequences of these nuclear traits of all writing—to wit: (1) the break with the horizon of communication as the communication of consciousnesses or presences, and as the linguistic or semantic transport of meaning; (2) the subtraction of all writing from the semantic horizon or the hermeneutic horizon which, at least as a horizon of meaning, lets itself be punctured by writing; (3) the necessity of, in a way, separating the concept of polysemia from the concept I have elsewhere named dissemination, which is also the concept of writing; (4) the disqualification or the limit of the concept of the "real" or "linguistic" context, whose theoretical determination or empirical saturation are, strictly speaking, rendered impossible or insufficient by writing—I would like to demonstrate that the recognizable traits of the classical and narrowly defined concept of writing are generalizable. They would be valid not


Jacques Derrida - Margins of Philosophy