synchronic accountability or imputability of subjects or objects , not for a rendering justice that would be limited to sanctioning, to restituting, and to doing right, but for justice as incalculability of the gift and singularity of the an-economic ex-position to others. "The relation to others-that is to say, justice, writes Lévinas .18 Whether he knows it or not, Hamlet is speaking in the space opened up by this question-the appeal of the gift, singularity, the coming of the event, the excessive o r exceeded relation to the other-when he declares "The time is out of joint. And this question is no longer dissociated from all those that Hamlet apprehends as such, that of the specter-Thing and of the King, that of the event, of present-being, and of what there is to be, or not, what there is to do, which means to think, to make do or to let do, to make or to let come, or to give, even if it be death. How does the concern with what there is to be intersect, in order perhaps to exceed it, with the logic of vengeance or right?

A trajectory that is necessarily without heading and without assurance. The trajectory of a precipitation toward which trembles, vibrates, at once orients and disorients itself the question that is here addressed to us under the name or in the name of justice, surely a problematic translation of Δίκη. One of the most sensitive, though certainly not the only, places today for this Singular topology would be perhaps Der Spruch des Anaximander. Heidegger there interprets Δίκη as joining, adjoining, adjustment, articulation of accord or harmony, Fug, Fuge (Die Fuge ist der Fug). Insofar as it is thought on the basis of presence (als Anwesen gedacht), Δίκη harmoniously conjoins, in some way, the joining and the accord. Άδικία to the contrary: it is at once what is disjointed, undone, twisted and out of line, in the wrong of the injust, or even in the error of stupidity.19

Let us note in passing that mit Fug und Recht commonly means "within rights , "rightfully, " "rightly" versus "wrongly. " The German equivalent of "out of joint, " in the sense of disarticulated, dislocated, undone, beside itself, deranged, off its hinges, disjointed, disadjusted, is aus den Fugen, aus den Fugen gehen. Now, when Heidegger insists on the necessity of thinking Δίκη on this side of, before, or at a distance from the juridical-moral determinations of justice, he finds in his language, with the expression "aus den Fugen," the multiple, collected, and suspended virtualities of "The time is out of joint": something in the present is not going well, it is not going as it ought to go.

The word ά-δικία immediately suggests that δίκη is absent [wegbleibt]. We are accustomed to translate δίκη as right [Recht]. The translations of the

18 Emmanuel Levinas, Totalite et infini (The Hague: Martinus Nijhoff, 1961), p. 62.
19 "Δίκη, aus dem Sein als Anwesen gedacht, ist der fiigendfugende Fug. Άδικία, die Un-Fuge, ist der Un-Fug," Martin Heidegger, "Der Spruch des Anaximander," in Holzwege (Frankfurt am Main: Klostermann, 1950), p. 329; "Δίκη, thought on the basis of Being as presencing, is the ordering and enjoining Order. Άδικία, disjunction, is Disorder," "The Anaximander Fragment," in Early Greek Thinking: The Dawn of Western Philosophy, trans. David Farrell Krell and Frank A. Capuzzi (New York: Harper & Row, 1975), p. 43.

Jacques Derrida - Specters of Marx