Note on this edition: this is an electronic version of the 1999 book ...

86Demonic Texts and Textual Demonsfuture reading will not be able to dispense with [faire économie]; the economyof a written text, circulating through other texts, leading back to itconstantly, conforming to the element of language and to its regulatedfunctioning. For example, what unites the word “supplement” to its conceptwas not invented by Rousseau and the originality of its functioning isneither fully mastered by Rousseau nor simply imposed by history of thelanguage. To speak of the writing of Rousseau is to try to recognize whatescapes these categories of passivity and activity, blindness and responsibility.And one cannot abstract from the written text to rush to the signifiedit would mean, since the signified is here the text itself. It is so little amatter of looking for a truth signified by these writings (metaphysical andpsychological truth: Jean-Jacque’s life behind his work) that if the textsthat interest us mean something, it is the engagement and the appurtenancethat encompass existence and writing in the same tissue, the sametext. The same is here called supplement, another name for differance. 23The famous dictum from this study – il n’y a pas de hors-texte [there isnothing outside of the text, or, no outside-text] 24 – should be understood inthe particular sense Derrida gives to “text,” and writing in general. It is astructure always marked by a trace of the other, and he stresses that“[w]riting can never be thought under the category of the subject” 25 – thesignified should not be searched beyond textuality, as the “text itself” is itsown meaning. This is a position relating to metaphysics: Derrida writes in“The Supplement to Copula” that “‘Being’ presents itself in language preciselyas that which is beyond what would be only the inside (‘subjective,’‘empirical’ in the anachronistic sense of these words) of a language.” 26 Foucault’sattempt to voice the silence is for Derrida an impossible claim on thebasis of a Heideggerian interpretation of Being. 27 “Language’s final protectivebarrier against madness is the meaning of Being,” Derrida claims; 28 everythingtranspires here as if Derrida knew the meaning of Being. Indeed, heclaims that this “transcendental word” is precomprehended in all languages,and that even if this meaning is not tied to a particular word or to a particularsystem of language, it is nevertheless tied to “the possibility of the wordin general.” 29Boyne writes that where Derrida thinks there is no “outside-text,”Foucault would rather claim that there is no outside of history. 30 The decon-23 Derrida 1967/1976, 149-50.24 Ibid., 158.25 Ibid., 68.26 Derrida 1972/1989, 90.27 “If we point out that […] Heidegger distinguishes the meaning of ‘being’ from theword ‘being’ and from the concept of ‘being,’ this is the same as saying that for Heideggerthe condition for a language’s being a language is no longer the presence within it ofthe word or the concept (signified) ‘being,’ but rather the presence of another conceptthat remains to be defined.” (Ibid., 112.)28Derrida 1968/1978, 309n22.29 Derrida 1967/1976, 20-21.30Boyne 1990, 86.