Abstract
The explicit addresses to the reader in the Divine Comedy comprise an exiguous number of verses in relation to the poem’s total mass and occur only sporadically within its unfolding program. Nevertheless, it is possible to read the whole poem as leveraged from them, as in its entirety a discourse of address, and to hear an implicit address to readers right from the reference to “our life” in the very first line of the work (“Nel mezzo del cammin di nostra vita”). In this sense, as a covert enframement for the poem, the addresses constitute a margin from which the meaning of the whole is called into question: they expressly make it a question for the reader by calling for reinterpretation at a deeper, allegorical level and even opening interpretation in the direction of the reader’s own perspectives and existence. The addresses interrupt the continuity of the narrative and rupture its rhetoric of fiction by staging an encounter with an other, the reader, who is invoked from within the text, even though as standing “really” outside it. And yet, the reader as addressed by the text is not at all but only will have been through the response made possible by the address itself.
Aguzza qui, lettor, ben li occhi al vero, ché’I velo è ora ben tanto sottie, certo che’I trapassar dentro è leggero.
(Purgatorio vii. 19–21)
(Sharpen well, reader, here your eyes to the true, for the veil is now so thin that certainly passing through and within is easy.)
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Notes
See, for example, John Freccero’s essays collected in Dante: The Poetics of Conversion ( Cambridge, MA: Harvard University Press, 1986 ).
William Franke, Dante’s Interpretive Journey ( Chicago: University of Chicago Press, 1996 ).
Pas.“ first published in Gramma (Cahiers 3/4, Lire Blanchot,1) in 1975, is available in Jacques Derrida, Parages (Paris: Gallilée, 1986), pp. 19–116, from which all quotations are taken. Translations throughout the essay are my own, except where an edition in English is cited.
In “Survivre,” Derrida uses the Scholastic terminology of the transcendentals to describe the uncategorizable status of viens: “L’effet viens du ‘prénom’ transcende toutes ces catégories [d’une analyse des actes locutoires (on dira en ce sens que c’est strictement un ‘transcendental’: qui transcendit omne genus)” (Parages,p. 171).
Derrida, D’un ton apocalyptique adopté naguère en philosophie (Paris: Galilée, 1982), p. 91, trans. by J. Leavey, Jr. as “Of an Apocalyptic Tone Newly Adopted in Philosophy” in Derrida and Negative Theology, eds. H. Coward and T. Foshay ( Albany: State University of New York Press, 1992 ), p. 64.
This was emphasized by Auerbach in his famous analysis, and in fact the issue of how to define Dante’s tone in the addresses became apparently the chief bone of contention with Spitzer’s challenge. See Eric Auerbach, “Dante’s Addresses to the Reader,” Romance Philology VII (1953–54), and Leo Spitzer, “The Addresses to the Reader in the Commedia, ” Italica XXXII No. 3 (1955).
Provocative remarks by Wittgenstein on this head stand out in an immense choice of literature. See Lectures and Conversations on Aesthetics, Psychology, and Religious Belief, ed. C. Barrett ( Berkeley: University of California Press, 1972 ).
Deconstruction and the Other“ in Dialogues with Contemporary Continental Thinkers,ed. Richard Kearney (Manchester: Manchester University Press, 1984), p. 123.
Derrida, Sauf le nom ( Paris: Galilée, 1993 ), p. 82.
It is so denominated by Rodolphe Gasché in The Tain of the Mirror: Derrida and the Philosophy of Reflection (Cambridge: Harvard University Press, 1986).
Derrida’s more recent writings on religious matters prove to be anything but dismissive of what is envisaged by the vocabularies he has often aggressively critiqued. See especially Donner la mort (Paris: Transition, 1992) and “Foi et savoir,” in La Religion (Paris: Seuil, 1996), with its reference to “l’appel à la foi qui habite tout acte de langage et toute addresse à l’autre” (p. 28).
Representing this very ancient and authoritative position in the tradition of pseudo-Dionysius the Areopagite, Thomas Aquinas accepts and in fact demonstrates God’s undefinability: “non habet genus, neque differential; neque est definitio ipsius” (Summa Theologica I, Questio 3, Art. 5: Utrem Deus sit in genere aliquo). Or again in Questio I, Art. 7: “In Deo quid est, dicere impossibile est”
See Gasché, The Tain of the Mirror,pp. 171–76.
Cf. Franco Ferrucci, L’assedio e il ritorno ( Milan: Bompiani, 1974 ).
Derrida, De la granunatologie (Paris: Minuit, 1967): “L’époque du signe est essentiellement théologique” (p. 25).
Derrida, Sauf le nom. p. 31. Related issues are discussed in “Comment ne pas parler: Dénégations,” in Psyche: Inventions de l’autre ( Paris: Galilée, 1987 ).
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Franke, W. (2000). Dante’s Address to the Reader in Face of Derrida’s Critique of Ontology. In: Tymieniecka, AT. (eds) The Poetry of Life in Literature. Analecta Husserliana, vol 69. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-3431-8_8
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