“This book is not a translation of La vie la mort,” McCance states in the introduction of The Reproduction of Life Death—a study of Jacques Derrida’s series of lectures conducted at the ENS from 1975 to 1976– “Nor is the book an exegesis of the seminar” (McCance, The Reproduction of Life Death, 5). Without offering further clarification, the author seems to have posed a curious riddle for the reader: after all, this work appears to be a translation of sorts, given the multiple inserted and interlaced quotations from various seminal works of Derrida; and it appears to be an exegesis of Derrida’s consistently deconstructive effort within and beyond the seminar to problematize the oppositional logic that renders the form of reproduction as a repetition of the identical and that lends theoretical and scientific force to the eugenic movements, exemplified chiefly in the thoughts of Aristotle, Hegel and François Jacob, by tracing the lines of thought of Nietzsche and Freud that consider the relational difference between life and death as interdependent and mutually inclusive. Already there is a curious aporia between the author’s aim and the organization of the text, a struggle that perhaps reflects McCance’s careful effort to keep her study of La vie la mort from becoming an ironic proof of what Derrida attempts to refute in the seminar: a programmed form of inheritance that strictly follows a predetermined nonliving model and consequently subjects difference to identity. Hers is a dynamic double gesture of both reworking the Derridian positions on biology and pedagogy and breaking the spell of “technoscientific and philosophical ‘modernity,’” a time of experimental science in which “invention has become less a ‘discovery’ than a ‘production’” (9). Following the author’s winding attempt to decode a work of Derrida’s that defies simplistic explication, therefore, surpasses the intellectual pleasure of the source text, especially when Derrida’s principle task—to critique the mode of biological or educational reproduction as repetition of an identical model–seems to echo what Gilles Deleuze formulated in Difference and Repetition years before Derrida’s seminar. In that work, Deleuze strives to overturn the ruling primacy of identity in the history of philosophy and thereby restore the significant function of difference in weaving together an image of thought prior to any static formation of concepts and repetitions. In such a spirit Deleuze writes, for instance, “When we define repetition as difference without concept, we are drawn to conclude that only extrinsic difference is involved in repetition; we consider, therefore, that any internal ‘novelty’ is sufficient to remove us from repetition proper and can be reconciled only with an approximative repetition, so called by analogy” (Deleuze, Difference and Repetition, 27). The invisible Deleuzian presence in La vie la mort thus weakens the joy of deconstruction one usually feels when reading a Derridian text, but at the same time, it separates McCance’s study from its source text and continues the inquiry into its nature and grounding, as the publication of this neither-translation-nor-exegesis precedes the real English translation of the seminar. McCance’s overall methodology of approaching Derrida’s seminar in a thematic rather than a linear way implies a relational inquiry, that is, instead of treating La vie la mort as a stand-alone text, McCance examines how Derrida’s central thesis fits into his oeuvre, and it is the rhizomic effort to trace the course of the envelopment of an idea that constitutes the primary significance of the book.
Before delving fully into the seminar, McCance begins the first chapter with a detour of Derrida’s suspicious attitude towards the telos of modern experimental science by revisiting his account of the change of meaning in the notion of invention in Psyche: Inventions of the Other. No longer is invention related to unearthing something new, rather, it has become a mode of production that follows a programmed and oppositional logic (9-10). McCance then helpfully underscores the key line of thought in Derridian philosophy, the concept of heritance, and then links it to a provocative work of biological science—La logique du vivant— by Nobel Laureate biologist François Jacob, provocative because of its declaration of “biology’s release from metaphysics and its coming of age as a science” (11). With McCance’s careful reminder of the unsatisfactory English title of the book, The Logic of Life, which obscures the departure of the study of life from its metaphysical tradition, we come to understand the inherent opposition in modern biology that aims to demystify living life via nonliving entities (that is, DNA), an effort that consequently establishes juxtapositions between life/living and death/nonliving. She captures what is at stake in Derrida’s account: the relation between life and death, be it connective or predicative. As already suggested in the title of the seminar La vie la mort, inserting an undecidable difference or “trait blanc” is thus necessary—Derrida speculates in the spirit of Freud and Nietzsche—for launching a qualitative transformation of the dynamism between life and death from oppositional or dialectical to supplementary. McCance writes “Derrida chooses the titles La vie la mort, he says, not in order to suggest either that life and death are not two, or that one is the other, but rather that the difference at stake between the two is not of a positional (dialectical or nondialectical) order” (11-12). Situating the book back in the mid-70s context where poststructuralist momentum was thriving in France, such an attempt to break with binary oppositions would not seem revolutionary or overly creative; rather, it reads more like an affirmation of philosophical trends of the era. But McCance extends our interest by drawing on the power of such oppositional logic in the process of auto-reproduction by associating La vie la mort with Derrida’s critique of the Hegelian family in Glas, where Hegel claims the privilege of the father-son lineage while crossing out the role of the female. It is precisely this coded mechanism in familial reproduction that finds its echo in the writing of François Jacob and Georges Canguilhem, where the meaning of heritage becomes understood as mere transmission of hierarchical information (26-27), with the result that eugenic measures would proceed to eliminate unwanted differences. The grounding of such a critique comes from Derrida’s explication of an analogy Jacob makes between DNA and text, a view that helps him initiate the accusation of phonologocentrism in Jacob, and McCance concurs: “Indeed, to refer to DNA as a ‘text’ is to borrow a metaphor, in Jacob’s case, an all but outdated metaphor of text drawn from structuralist semiotics, a metaphor through which he reduces ‘text’ to a phonologocentric communicative entity” (30). Hence Derrida’s understanding of DNA’s function: it is the difference along with sameness that get processed and extended through sexual reproduction (31).
Derrida’s critical objective in the seminar not only aims at cultivating an awareness of the problem of inheritance in biological science, but also—and perhaps more interestingly and convincingly—at highlighting the application of such an oppositional logic in biology in modern philosophical institutions, in particular the ENS, where Derrida—teaching then as an agrégé-répétituer–likens the way the philosophy program operates at the institution to the concept of genetic program Jacob proposes, a logos-like message that instructs and repeats generation after generation. Drawing on this theoretical resemblance, in the second chapter McCance then walks us through Derrida’s theory of pedagogy and reemphasizes the unavoidable power inherent in the process of teaching where structural signs are passed along. One problematic function of teaching, especially teaching philosophy, as Derrida diagnoses in his essay “What Is a Teaching Body,” is exactly the auto-productive program that transcribes the coded and repetitive information via the teaching body of the agrégé-répétituer. The act of teaching, therefore, must base its effectiveness on a kind of machinic institutional power “presented as a defense against mutant or contraband influences that threaten the death of the biological or institutional body” (47). By highlighting the mutually supportive roles of the two Derridian texts, McCance, instead of overly emphasizing the rather trite thesis of La vie la mort regarding the oppositional logic of the repetition of the same, directs our attention to the analogy that reveals the pervasiveness of such a biological model on which Jacob relies in educational institutions; we learn from her concluding statement that:
In his reading of Jacob’s program as an apt description of the aggregation program, Derrida demonstrates that both the biological and pedagogical institutions, attempting to ward off difference, constitute reproduction as repetition of the same, although as he remarks every reproduction involves selection and thus the failure of philosophical-biological-pedagogical metalanguage. (50).
Given Derrida’s predicament regarding the presence of ideological power in both academic and scientific institutions, McCance unpacks further the working mechanism of such effort to automate and rigidify the process of teaching and biological reproduction in the following chapter, by invoking Derrida’s curious rendering of Nietzsche’s name and philosophical legacy in The Ear of the Other: Otobiography, Transference, Translation. This reading of Nietzsche’s autobiography Ecce Homo functions as an apology for Nietzsche’s posthumous negative influence by arguing that the dissemination of the autobiography depends not on the author’s own signature but the ear of the other who cosigns with differences in hearing or translating the original text. The riddle with which Derrida begins his text—the death of Nietzsche’s father and the life of his mother at the moment he is born—helps foster the sense of self in Nietzsche’s course of life, which, in turn, leads to Derrida’s association of Nietzsche’s description of his life with the process by which one obtains an identity and becomes oneself. Such a process is represented through the development of the name:
“There, this is who I am, a certain masculine and a certain feminine. Ich bin der und der, a phrase which means all these things. You will not be able to hear and understand my name unless you hear it with an ear attuned to the name of the dead man and the living feminine—the double and divided name of the father who is dead and the mother who is living on” (Derrida, The Ear of the Other: Otobiography, Transference, Translation, 16).
But the continuation of the name after death—the living, namely—depends not on the bearer of the name but on the persons who listen to the name and revive it in the process of infinite eternal return; hence, according to Derrida, one cannot ascribe to Nietzsche the atrocities that the Nazi perpetrated: “One can imagine the following objection: Careful! Nietzsche’s utterances are not the same as those of the Nazi ideologues, and not only because the latter grossly caricaturize the former to the point of apishness” (30). To emphasize the fluidity of life death that refuses any form of consolidation of Nietzsche’s thought under the unity of his proper name, as Heidegger reads and interprets Nietzsche through the “Aristotelian-Hegelian tradition” (The Reproduction of Life Death, 57), McCance aptly connects the three seminal concepts Derrida exploits to contest the institutional or scientific subjectivity grounded by oppositional and hierarchical logic: autobiography, the ear, academic freedom (53), of which the ear is given special emphasis in the rest of the book. After a brief characterization of the Hegelian-Heideggerian line of thought that shares a synthetic tendency to fold and classify an identity within an unchanging personal proper name, McCance explains the Derridian alternative that sees heritance as a process, with the remark that
“The temporal deference upsets the linear notion of time, making the writing of autobiography an ongoing life death affair, an alliance between the living and the dead, a case of death in life […]” (61).
An intriguing idea that appears near the end of the third chapter and runs throughout the rest of the book—perhaps the most memorable elements of the text—is the (re)formulation of Derrida’s view that the study of the relation between life and death demands an interdisciplinary effort. Modern biologists’ efforts to decode the living by treating it as text, Derrida argues, by no means simply the methodology; quite the contrary. The texualization of life inserts a third term—the text—between life and death, and thus, “the referential subject/object paradigm no longer suffices, a changed situation for all disciplines—or at least, a change that would be required for revitalization of the academic institution” (69). An interdisciplinary transition of the academic institution–in the spirit of Nietzsche–is necessary for the future collaborative study of life, a key point McCance proposes here: “The radical ‘interdisciplinarity’ that, for want of a better term, I read La vie la mort to recommend is as much needed today as it was in the 1970s and as it was in the German university of Nietzsche’s day” (69). In such a spirit, Chapter 4 traces the transdisciplinary effort of an oppositional logic that may be found in Marxist political economy, the Jacobian biological theory of life, Alexander Graham Bell’s speech reproduction theory, and the eugenics movements in American history. Centering on the notion of production that entails man’s distinct cerebral ability to control products and eliminate the redundant and undesirable, Derrida surmises that interchanging usages of production and reproduction in Jacob’s work indicates his belief that “man distinguishes himself from animals by assuming control over the products of evolution” (77). In a similar fashion, McCance adds, phonetic speech is reproduced via Bell’s invention of the phonautograph, a speech producing apparatus preceding the appearance of the telephone that makes visible the phonetic signs by a “mechanical theory of hearing” (87). Bell’s essentialist momentum of reproducing the same speech by reducing its abnormal patterns finds its echo in the American eugenics movement, where inheritance is controlled in accordance with a mechanical model that helps produce offspring of desired types.
Chapter 5 develops in detail an essential line of thought Derrida addresses in La vie la mort, the dangerous power of scientific knowledge that is in part unavoidable. McCance finds inspiration in Derrida’s final seminar, “The Beast & the Sovereign,” where a consciousness of knowledge-as-sovereign is always present alongside the process of scientific inquiries, a demonstration of man’s hierarchical and theological power over the beast that lends force to a Catholic ethics, one that “reproduces a double body, an imperishable life worth more than natural or animal life, even as, paradoxically, the church reduces ethics to the automaticity, to the technics or technical reason, from which, at least since Vatican I (1869-1870), it has sought self-protection” (116). However, for Derrida, such a religious goal of self-protection or immunization—standing in line with the oppositional logic criticized in La vie la mort—causes an internal conflict: “religion’s efforts at immunization end up attacking, as an external contaminant, what is already internal to its own body, and indeed necessary for its survival” (116). This self-destructive tendency within religious bodies (similar to the concept of “the politics of politics” that Geoffrey Bennington has recently proposed) finds its secular recurrences in the contemporary “non-speciesism” ethical theories developed by Peter Singer and Tom Regan, two modes of thought that primarily concern the rights of the animal. Conjoining other works of Derrida, such as The Animal Therefore I Am, The Beast & the Sovereign, McCance returns to the principal theme in La vie la mort and contends that Derrida’s formulations provide “a critical resource for developing non-sovereign, non-prescriptive, non-oppositional and non-anthropocentric approaches to ethics in the age of the Anthropocene” (122).
By way of Freud’s implicit counter to the Hegelian and Jacobian oppositional logic of the living in Beyond the Pleasure Principle, McCance offers a holistic account of an earlier theme that the study of life requires an interdisciplinary and collaborative approach that is beyond the capacity of science or philosophy. Derrida was intrigued by the Freudian methodology of speculation, a view that tends to explicate the meaning of pleasure in terms of the variation of quantitative energy, an economic theory that concentrates on the relation between two quantities with unknown essences (130). Grounded by such a model, Derrida moves on to note that the Freudian theory of life death—or Eros Thanatos—defies the Hegelian-Jacobian program that reproduces only the same. On the contrary, Freud writes with a sense of confusion that also surprisingly breaks with the logocentric convention of the production of sameness: “[…] Derrida reads Freud’s account of reproduction in Beyond as offering an alternative ‘logic’ to Jacob’s, an alterity on the side of life and living on” (146). Life, therefore, is not opposed to death in the form of an either/or, but supplements and becomes interdependent with it, with a nexus of difference that always moves beyond disciplinary boundaries and binary judgements.
The Reproduction of Life Death is a strange book, precisely because McCance writes it in deconstruction but at the same time out of Derrida. We read an anxious awareness of the not-so-spectacular source text with a rather trite thesis along with a rhizomic effort of McCance’s to move beyond the scope of La vie la mort—just as Derrida tries to move beyond the limitations of the life/death opposition in the process of the continuation of heritance—to make the seminar itself an intertextual nexus in relation to Derrida’s oeuvre. McCance rigorously highlights the necessity of an interdisciplinary approach to the study of life and the living—a central theme of La vie la mort and, perhaps most importantly, reveals Derrida’s courage in the text to confront the dogmatism and sacredness of modern science, a spirit of the spur that is increasingly difficult to find in the weakening voice of the humanities.
McCance, Dawne. The Reproduction of Life Death: Derrida’s La vie la mort. New York: Fordham University Press, 2019.
Deleuze, Gilles. Difference and Repetition. Trans. Paul Patton. New York: Columbia University Press, 1995.
Derrida, Jacques. The Ear of the Other: Otobiography, Transference, Translation. Trans. Peggy Kamuf and Avital Ronell. Lincoln: University of Nebraska Press, 1988.