By Jacques Derrida
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Extra resources for Psyche: Inventions of the Other, Volume II
This distinguishes him from every other Ge sch/echt, and above all from the ape. One cannot talk about the hand without talking about technology. Heidegger has j ust recalled that the problem of university teaching re sults from the fact that the sciences belong to the essence of technology: no t to technology, bur to the essence of technology. Technology remains pl u n ged in a fog, for which no one is responsible, neither science, nor the sdt'ntists, nor man in general. Simply what is most thought-provoking (rim lledenkfichste) is that we still do not think.
The essential moment of this meditation opens onto what I will call the hand's double vocation. I use the word vocation to recall that, in its destination (Bestimmung), the hand holds (on to) speaking. This vocation is double but gathered or crossed in the same hand: the vocation to show I montrer] or to sign (zeigen, Zeichen) and to give or give itself, in a word, the monstrasity [monstrosite1 ofthe gift or ofwhat gives itself 13ut the craft of the hand [das Werk der Hand] is richer than we commonly imagine [ meinen: we believe, are of the opinion] .
In a word, to save time, let me just say that it is about the hand, about the hand of man, about the relation of the hand to speech and to thought. And even if the context is not at all classical, at issue is an opposition that is posed very classically, very dogmatically and metaphysically (even if the context is far from dogmatic and metaphysical) , between a man's hand and an ape's hand. Also at issue is a discourse that says everything about the hand or the gift as a site of sexual desire, as one says, of the Geschlecht in sexual difference.
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