8
Jacques Derrida on the Ethics of
Hospitality
Gerasim os Kakoliris
Introduction
"You're probably surprised to find us so inhospitable," said the
man, "but hospitality isn't a custom here, and we don't need any
visito rs."1
If th is quotat ion from Kafka's Castle seems strange to us, it is because
we ca nnot believe that there is a cultu re, a society or "a form of social
connection without a principle of hospitality. ,,2 But what is left of this
pri nciple of hospitality today, or ethics in general, when fences are
erected at the borders, or even "hospitality" itself is considered a crime?
In "Derelictions of the Right to Justice (But what are the 'sans-papier'
Lacking?)," concern ing the clumsy and violent imposition of the Debret
la ws on immigrants and those wi thout ri gh ts of residence, the so-ca lled
"sans-papier," wh ich provoked mass demonstrations of protest in Paris,3
Derrida wri tes,
I remember a bad day last year: It just about took my breath away,
it sickened me when I heard the exp ression for the first time, barely
understanding it, the expression crime ofllOspitality [delitd'hospitalitej.
In fact, I am not sure th at I heard it, because I wonder how anyone
could ever have pronounced it [ ... J no, I d id not hea r it, and I can
barely repeat it; I read it voicelessly in an official text. It concerned a
law permitting the prosecution, and even the imprison men t, of those
who take in and help foreigners whose status is held to be illegal.
This "crime of hospita lity" (I still wonder who dared to put these
words together) is punishable by imprisonment. What becomes of a
country, one must wonder, what becomes of a culture, what becomes
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Jacques Derrida on tlle Etllics of Hospitality
145
of a language when it admits of a "crime of hospitality," when hospitality can become, in the eyes of the law and its representatives, a
criminaloffense?4
This perplexity provoked Derrida's thoughts on the Ethics of Hospitality.
For Derrida, the logic of the concept of hospitality is governed by an
absolute antinomy or aporia. On the one hand, there is the law of unlimited hospitality that ordains the unconditional reception of the stranger.
On the other hand, there are the conditional laws of hospitality, which
rela te to the unconditional la w through the imposition of terms and
conditions (pol itical, juridical, moral) upon it. For Derrida, the responsible action and decision consists of the need to continuously negotiate
between these two heterogeneous requirements. In this chapter, I identify a problem with Derrida's position, which is that it resorts to the
use of terms such as "pure," "real," "genuine" or "absolute," in order to
describe unconditional hospitality and to differentiate it from conditional hospitality. Yet, such terms have been placed into question by
deconstruction itself. Moreover, the disjunctive distinction that Derrida
installs, at an initial level, between "unconditional" and "conditional"
hospitality contradicts the work which he had undertaken during the
1960s and the 1970s of deconstructing basic conceptual hierarchical
binary oppositions that govern Western metaphysical thought. Against
the rather problematic guiding concept of "unconditional" hospitality, I
then propose a con tinuous, incessant effort of limiting violence towards
the arriving stranger. My argument draws from the particularly insightful
remarks of Derrida regarding the violence that inescapably resides in
every act of hospitality as a result of the host's exercise of sovereignty
over his/her home.
Derrida on unconditional and conditional hospitality
During the 1990s, and until his death in October 2004, the French
philosopher Jacques Derrida (1930-2004) wrote extensively on the
ethics of hospitality.5 Derrida often identifies a concept from the Western
heritage and employs it to address critically a specific and concrete
context. In this case, it is the rising hostility of European governments
towa rds immigrants. In an analysis that is at once historical, conceptual,
and thematic, Derrida attempts to bring out the logic that governs the
concept of hospitality. The logic that Derrida identifies as conditioning
the concept of hospitality within Western tradition takes the form of a
tenSion, a contradiction, an antinomy or a double imperative. On the one
146 Gemsimos Kakoliris
hand, there is the law of unlimited hospitality that ordains the unconditional reception of the other, whoeve r he or she is: that is, the provision
of hospitality to a stranger without conditions, restrictions and returns.
The law of absolute, pure, unconditional, hyperbolic hospitality, asks
us to say "yes" to the newcomer [arrivantJ, before any determination,
before any prevention, before any identification - irrespective of being a
stranger, an immigrant, a guest or an unexpected visitor. On the other
hand, there are the conditional laws (in the plural) of hospitality, which,
while they establish a right to and a duty in hospitality, they simultaneously place terms and conditions on hospitality (political, juridical,
moral), ordaining that this right should be given always under ce rtain
conditions: as, for example, that they should exist certain restrictions in
the right of entry and stay of the foreigner. Moreover, the reciprocity of
the commitment that conditions this notion of hospitality entails that
the foreigner does not only have a right: he or she also has, reciprocally,
obligations, as it is often recalled, when someone wishes to reproach
him or her for bad behavior. The right to hospitality subsumes the reception, the welcome that is given to th e foreigner under a strict and restrictive jurisdiction. From t he point of view of a right to hospitality, the
guest, even when he or she is well received, is mainly a foreigner; he
or she should remain a foreigner. Certainly, hospitality is a debt to the
guest, but it remains condition ed and conditional. If, for example, he or
she does not possess a right to hospitality or a right to asylum, each new
arrival is not accepted as a guest. Without this right, he or she can enter
one's "home," the "house" of the host, only as a "pa rasitize" - as illegal,
clandestine, subject to arrest or deportation.
In the context of unconditional hospitality, Derrida makes special
reference to lmmanuel Kant, who, in the third article entitled "The
Law of World Citizenship Shall Be limited to Cond itions of Universal
Hospitality" of his essay Towards Perpetual Peace, defines "universal
hospitality" as
the right of a stranger not to be treated as an enem y when he arrives
in the land of another. One may refuse to receive him when this can
be done without causing his destruction; but, so long as he peacefully
occupies his place. one may not treat him with hostility.(i
In addition, Kant limits the right to hospitality to a "ri gh t of visit," in
virtue of an initial common possession of the surface of earth, and not
to a "right of residence (a right of residence would presuppose a special
convention between nation-states, demanding that the foreigner is a
jacqlles Derrida 011 the Ethics of Hospitality 147
citizen of another nation·state) . To Kant's IIconditional" hospitality,
Derrida will oppose lIunconditional" or "pure" hospitality, which is
without conditions and wh ich does not seek to ident ify the newco mer,
even if he is not a citizen.
For Derrida, absolu te or unconditional hospitality presupposes a
rupture with hospitality under the current sense, wit h conditional
hospitality, with the right to or pact of hospitality. As he explains in Of
Hospitality:
... absolute hospitality requires that I open up my home and that I
give not only to the foreigner (p rovided with a family name, with the
social status of being a fo reigner, etc.), but to the absolute, unknown,
anonymous other, and th at I give place to them, that I let them come,
that I let them arri ve, and take place in the place I offer them, without
asking of them either reciprocity (en tering in to a pact) or even thei r
names. 7
Derrida reminds us that, even though hospitality begins with the questi on that someone addresses to the person that comes (so mething that
appea rs very human and occasio nally expresses love: "tell me you r name,
what sho uld I call you, I who am call ing o n you, I who wa nt to call you
by you r name?"),8 nevertheless, the fo reigner, according to the laws of
conditi onal hospitality, is somebody to whom, in order to receive him o r
her, someone begins by placing the question about his or her name: he
or she orda ins him or her to declare hi s or her identity and to give guar·
antees about it. To ask, however - to learn who th e other is, to ask for the
other to be iden tified before I accept or reject my obligation to welcome
him or her - means to render my moral obligation conditional on me
and my know led ge of the other. Hospitality, nevert heless, in order to
be "real," "true" hospitality, should not discriminate. It should be open
to indiscriminate otherness even if it risks always opening the door to
its own undoing. In this sense, "pure" hospitality is a risk, because we
cannot determine who will be our guest or how he or she will behave
as a guest. Consequently, hospitality, for Derrida, obeys the fo llowing
paradox with regard to whether we should or should not ask questions,
to call someone by his or her name or not: Hospitality presupposes the
call o r the mnemonic recall of th e proper name in its pure possibility
("it's to you, yo urself, that I say 'come,' 'enter"'), and at the same time
the obliteration of the proper name itself (If/come,' 'enter,' 'whoever you
are and whatever your name, you r language, your sex, you r species may
be, be you human, an imal, or divine ... "').9
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Gerasim05 Kakoliris
Even though these two regimes of hospitality - the unconditional law
of hospitality, in its universal singularity, and th e conditional (plural)
laws of hospitality - are heterogeneous, irreducible, they do, however,
resemble each other. This is because, on the one hand the conditional
la ws of hospitality would cease to be laws of hospitality if they were not
guided by the law of unconditional hospitality: if they were not inspired
by it, if they did not aspire to it, if, indeed, they did not demand it.
Political and moral action needs to be related to a moment of unconditional or infinite responsibility in o rder not to be reduced to the
demands of the moment: that is, it should be based on a moment of
universality that exceeds the pragmatic demands of a certa in context.
Therefore, the laws of hospitality need the law of absolute hospitality in
order to place them and to keep them in an incessant progressive movement/ to improve them.
On the other hand, without the conditional laws of a right and a duty
to hospitality, the law of unconditional hospitality would be in danger
of remaining abstract, ineffective, wishful thinking, utopian. In order to
be what it is - namely, an ought to be - the law should become existent,
effective, concrete, determined. Consequently, it needs the laws, which,
nevertheless - through the determination of limits, powers, rights and
duties - threaten, corrupt or "pervert" it.
For Derrida, the "pervertibility" of the law of hospitality arises from
the comp licity between trad itional hospitality, hospitality in the current
sense, and power. There is no hospitality, in the classical sense of the
term, without the sovereignty of the person who offers hospitality in
his or her house. Therefore, there is an essential "self-restraint" incorporated in the idea of hospitality that maintains the distance between
what belongs to the host and the foreigner, between the power of the
host to remain master of his or her house and the invitation of the other
into it. As John Caputo observes in Deconstruction in a Nutshell:
When the host says to the guest, "Make yourself at home," this is a
self-limiting invitation. "Make yourself at home" means: please feel
at home, act as if you were at home, but, remember, that is not true,
this is not you r home but mine, and you are expected to respect my
property. 10
Since there is no hospitality without time restrictions (it is not possible
to come to your place as a visitor and stay there forever), or Without
numerical restrictions (if you invite me to your place, I cannot bring all
my relatives and friends), the host exercises his or her sovereignty by
lacques Derrida on the Ethics of Hospitality
149
selecting, filtering, choosing his or her guests or visitors - by deciding
who to offer the right of hospitality to, and also by fixing the period
over which they can stay.
Thus, there is always a certain hostility in every act of hospitality: that
is, hospitality always brings within itself its opposite, a certain "hostipit.lity."This is also reflected in its etymology: The word "hospitality" stems
from th e Latin hospes, which is formed from the word hostis, initially
meaning a "stranger/' and afterwards received the meaning of enemy
or "hostile" stranger (hostilis), plus the word pets (potis, pates, potentia)to have power. J I Therefore, excluSion, unfairness, a certain violence, or
even "perjury" towards the absolute law of hospitality, begins immediately, from the threshold of the right to hospitality. Nevertheless, Derrida
recognizes that, without the possession of a home (which, indeed, limits
hospitality) there is in reality no door to hospitality - no right and no
subsequent debt. The exercise of possession over one's /t home" is not
ultimately negative since it yields the possibility of hospitality - though
not in an absolute, unconditional form. What is required, according
to Derrida, is a continuous 'Inegotiation" or IIcompromise," which one
has always to invent, between the wish to have and retain a house or a
country, and the renunciation of one's mastery over it. Derrida writes in
Echographies of Television (1996):
When we say negotiation, we say compromise, transaction [ ... J
Transactio n is necessary in the name of the intractable, in the name
of the unconditional, in the name of something that admits of no
transaction, and that's the difficulty. The difficulty as "political"
difficulty.1 2
For Derrida, this asymmetry between conditional and unconditional
hospitality maintains an endless demand, since each event ofweJcoming
the other can only fall short of the reqUirements of the unconditional
law of unlimited hospitality. Whatever decision we make in relation to
the arrival of a stranger, the infinite obligation to welcome the other,
whoever he o r she is, will always exist, and will exceed the apparently
justified restrictions and conditions that we place on the other in his
or her arrival and stay. Responsible action and decision consists in the
necessity of an incessant negotiation between the law of unconditional
hospitality - wh ich disregards right, duty or even politics - and ordains
a welcome to the newcomer beyond any terms and conditions. The laws
of hospitality - through the determination of limits, powers, rights and
duties - defy and violate the law of un conditional hospitality.
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Gerasimos Kakoliris
The decision of hospitality, accord ing to Oerrida, asks me each time
to invent my own rule. If I want to appear hospitable to a guest or an
unexpected visitor, my behavior - and this is a condition of any moral
responsibility - should not be dictated, programed or arranged by
nothing, which would be used as a rule that is applied mechanically.
Otherwise, I can appear hospitable even when I have not chosen to be.
According to Derrida's anti-normative ethics, on ly when somebody
starts from nothing - that is, from no previous ru le o r norm - does the
"inventive" or "poetic" event of hospitality ha ve some possibility of
occuring. In order for a real event of hospitality to take place, it is necessary to make the "impossible" possi ble. [n "As If it were Possible, Within
Such Limits," Oerrida writes,
When the impossible makes itself possible, the eve nt takes place
(possibility of the impossible). That, indisputably, is the paradoxical
form of the event: if an event is only possible, in th e classic sense of
this word, if it fits in with conditions of possibility, if it only makes
explicit, unveils, revea ls, or accomplishes that whi ch wa s already
possible, then it is no lo nger an event. For an event to take place, for
it to be pOSSible, it has to be, as event, as invention, the com ing of
the impossible. 13
Critiquing Derrida's position
In what follows, 1 examine some problems, which, I believe, arise from
Derrida's treatment of the moral principle of hospitality. The first of
my two ma in objections concerns th e distinction that Derrida makes
between unconditio nal and conditional hospitality. Even though he
says these two concepts are "inseparable, " he does not refrain - before
declaring their inseparability - fro m separating them into two distinct
possibilities. Either hospitality is unconditional or conditional; the
o ne excl udes the other. Hence, the philosopher who has identified
himself with the disclosure and deconstruction of the hierarchical
binary ap positional logic of Western meta physics seems to have set
up a binary opposition of his own. Derrida's first pOSSibili ty is identified wi th "purity" (" pure hospitality"), "truth" ("t rue hospitali ty") and
the "absolute" ("absol ute hospita lity"), while the o pposite, un conditiona l hospitality, is identified with all th ose elements which threaten
or contaminate the "purity" of the first. And if it should happe n that
unconditional hospitality does intermix, even by necessity as Oerrida
claims, with "conditions," in th e form of conditional hospitality, the n
/ncqlles Derridn 011 the Ethics of Hospitality
I SI
this shou ld confirm (since, after all, we are speaking of "mixing"), the
essential purity of its identity.
It is quite paradoxical - and this is my second objection to Derrida's
views on hospitality - to find him talking of "pure" hospitality, "real
hospitality," "true" hospitality," when he is the philosopher par excellence who has put the concepts of "purity" and "tru th" under questio n.
For Derrida, concepts such as, essence, truth, purity, are linked and
grounded in the conception of an immediate presence (What he ca lls
"metaphysics of presence"). Through the deconstructive readings that
he undertoo k during the 1960s and 19705, he tried to show that absence
and difference are not mere deviations from presence and identity but
conditions of possibility for them (as well as cond itions of non-possibility
of an absolute presence or identity). This is crystallized in his thought of
differance which means simultaneously difference and deferral.
In "Signature Event Context," Derrida attacks the idea of "purity,"
claiming that there is a "general iterability which const itutes a violatio n of the allegedly rigorous purity of every event of discourse or every
speech act 14 ." Derr ida's claim is that there can be no identity without
repetition. And yet, this very repetitio n puts in question the identity
which it promotes - for th ere can be no repetition wit hout difference.
From what has already been sa id, Derrida should have concluded the
impossibility of the existence of a "pure" concept of hospitality: that the
concept of hospitality, as with the concept of presence, is affected straight
away by an essential disruption, impurity, corruption, contamination or
prevention . In this sense, "impurity," in the form of conditio ns, is not
a "supplement" which comes from outside to be added to an original,
uncontaminated, pure hospitality. As Derrida himself has shown in his
deconstruction of Rousseau, th e supplement is in the o rigin, renderin g
the idea of an origin absurd. "Impurity" is always-a lready inscri bed in
any act of hospitality due to its condition of possibility and imposSibility (hospitality as impossible in a pure, absolute, unconditional
form). As a consequence, Derrida is right to conclude that every act of
hospitality is conditioned by its opposite - a certain hostility; but he is
wrong to cla im that we can presuppose something as "pure," "real" o r
"true" hospitality.
Another problem (or "advantage" for some) with Derrida's "hyperbolic" ethics o f hospitality is that it retains us in a permanent situation of "bad conscience," o r "guilt," The "absolute" or "hyperbolic" law
of hospitality precludes someone from ever being hospitable enough.
Therefore, o ne is always gu il ty and mu st always ask for forgiveness fo r
never welcoming the other enough. Further, this applies to the fact
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Gerasimos Knkoliris
that th e hospita li ty offered can be rendered as a weapon - a confirmatio n of sovereignty, or even omnipotence, or an appeal for recognition,
since If one always takes by giving." One must ask, therefore, a priori,
forgive ness for the gift of hospitality, for the sovereignty o r the desire
of sovereignty. IS Consequentl y, we see that such an ethics is not only
run through by Kant ian ism - which views the ethical as purity of the
will, and thus is unwi lling to examine something as eudemonistic as the
act of hospitality - but it leaves us constantly with a feeli ng of gu ilt. As
Derrida declares:
... if you think that the o nly moral duty you owe is the duty to the
people - or the animals - with whom you have affinity, kinship,
friendship, neighborh ood, brotherhood, then you can imagine the
consequences of that. I, of course, have preferences. I am one of the
common people who prefer th eir cat to th eir neighbor's cat and my
fa mily to others. But I do not have a good conscience about that. I
know that if I transform this into a general rule it would be the ruin
of ethics. If I put as a principle that I wi ll feed first of all my cat,
my family, my nation, that would be the end of any ethical poli.
tics. So when I give a preference to my cat, which I do, that wil l not
prevent me from ha ving some remorse for the cat dyi ng or starving
next door, or, to change the example, for all the people on earth who
are starving and dying today. So you cannot preven t me from having
a bad conscience, and that is th e ma in motiva tion of my ethics and
my polities. 16
Yet, we don't really know if the right response to an et hics of "good
conscience" - to an ethics that puts clea r-cut limits to my responsibility
so as to allow me to sleep easier and li ve with a clear conscience - is to
substitute it with an ethicsof in finite responsibi lity, which leaves me with
a "bad conscience." (l wou ld expect Derrida here to complicate things,
rather than just oppose "good conscience" with "bad conscience.") It is
true that there are few a priori limits to one's responsibility, but there are
some (for example, I cannot feed all the starving children of the world).
As David Wood remarks in "Responsibi lity Reinscr ibed (and How):"
I am not a divine being [ ... J, but a mortal l... J, awa re of the fragility
of every sense I might have of "what my situation is" or "what my
responsibilities are.1! But equall y aware that to respond or act at all I
cannot cease to be finite, situated, to have my own needs and limitations etc. [ ... ) our exposure to the other is not some huge, excessive
Jncques Derri(/(I
011
tile Ethics of Hospitality 153
obligation, but rather a complex openness to requests, demands,
pleas, which call not just for an acknowledgement of my obligations,
but for scrutiny, for negotiation, for interpretation, and ultimately for
recognizing both opportunities and limitations. I'
Hence, just because there are no a priori limits to my responsibility
does not necessarily mean that my responsibility is infinite, or that, as a
resu lt, I should always feel "guilty" or "have a bad conscience." Here also
I would dare to insist that one cannot have a pure sense of infinity (e.g.
infinite responsibility) uncontaminated by the marginal, and vice versa.
Moreover, it seems to me that, since such an ethics is "hyperbolic," it
ends up saying that one never does anything ethical.
In addition, what Derrida seems to overlook is that, in a sense, the
more "absolute" or "hyperbolic" the ethics of hospitality is rendered,
the more "unethical" it becomes. By ordaining the unconditional
welcome of the stranger beyond the possibility of any discrimination,
pure or absolu te hospitality can lead, not only to the destruction of
one's home, but also to the suffering - or even death - of the host, since
the guest could, for example, be a murderer or invader. This is a prospect
that Derrida acknowledges but considers as unavoidable and surely not
worth making him suspicious of his ethics of unconditional hospitality.
He thus maintains, in "Hospitality, Justice and Responsibility":
If, however, there is pure hospitality, or a pure gift, it should consist
in this opening without horizon, without horizon of expectation, an
opening to the newcomer whoever that may be. It may be terrible
because the newcomer may be a good person, or may be the devil;
but if you exclude the possibility that the newcomer is coming to
destroy your house - if you want to control this and exclude in
advance this possibility - there is no hospitality. In this case, you
control the borders, you have customs officers, and you have a door,
a gate, a key and so on. For unconditional hospitality to take place
you have to accept the risk of the other coming and destroying the
place, initiating a revolution, stealing everything, or killing everyone.
That is the risk of pure hospitality and pure gift, because a pure gift
might be terrible too. That is why exchan ge and controls and conditions try to make a distinction between good and evi l. Why did Kant
insist on conditional hospitality? Because he knew that without these
conditions hospitality could turn into wild war, terrible aggreSSion.
Those are the risks involved in pure hospitality, if there is such a
thing and I am not sure that there is. IS
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Gerasimos Kakoliris
Consequently, if "[fjor un conditional hospitality to take place you have
to accept the risk of th e other coming and I... ] killing everyone," then
one might ask if such a thing is really ethical. Here aga in, purity in ethics
can be disastrous - or "monstrous" (to use Derrida's word). As Derrida
contends in The Cift ofDeath, "I cannot respond to the ca ll, the demand,
the obligation, or even the love of another without sacrificing the other
other, the others others." 19 In this sense, speaking in Levinas' terms,
the face-to-face ethical relationship will always be conta minated by the
II third" - by the other's other.
Moreover, as Martin Haglund remarks,
if I did not discriminate
between what I welcome and do not welcome, what I find acceptable
and unacceptable, it would mean that I had renoun ced all claims to be
responsible, make judgments, or pursue any critical refl ection at all."20
Of course, I agree with those who might claim that it is not always easy to
say in advance who will be a good and or a bad visitor. There wou ld be no
need for human decision iJ it were clear what is to be do ne - what is good
and what is evil, who a saint and who a villain. In the First Book of Tile
Republic, Socrates opposes Polemarchus' claim that "justice is to help your
friends and harm your enemies" (334b), by saying: "But don't men often
make mistakes, and thin k a man honest (christolls) when he is not, and vice
versa?" (33 4c). Moreover, there is always the possibility of the "bad" visitor
changing over time into a "good" one or vice versa. Hence, r would agree
with Haglund that there are no criteria "that would aHow us to decide once
and for all whether the other is good o r evil."21 Therefo re, the difficulty to
differentiate is something that we ought to take into considerati on every
time a decision needs to be made. AHdecision-making, all action, must be
haunted by the shadow of a doubt: of a risk, of a feeling that we may be
unjust to the other. In this sense, isn't xenophobia, among other things, a
frivo lous, but also dangerous, attem pt to take all the agony, all the risk, out
of a decision by always posing the foreigner as a threat?
11 •••
Conclusion
Yet, if ethi cs is about responsibility, the ethics of unconditional hospitality would preclude us from taking any decision - and thus any
responsib ility for ou r decisio ns. Uncondi tional hospitality req uires that
r ca nnot react in a negative o r protectionist manner but must automaticall y welcome everything. Consequently, an eth ics of unconditional hospitality would short-circuit all decisions and be the sa me as a
complete indifference to whatever happens. Decision is something that
resides within the field of the conditional and not of the unco nditional.
/acques De"ida Ul1 the Ethics of Hospitality
155
When Derrida talks in Echographies of Television, about the need of
"negotiation," "compromise," "transaction" between unconditional and
conditional hospitality - something that presupposes a decision - one
shouldn't forget that all these belong to the domain of the conditional.
Because, as Derrida himself emphasizes, the unconditional "admits of
no transaction"22: that is, of no decisions.
Hence, do we actually need a quasi-transcendental concept of unconditional hospitality? Do we really need a rather problematic ideal to guide
us through the process of a decision? Does such a pronouncement presuppose the existence of an ideal of hospitality in the same way that, for Plato,
the existence of certain criteria for judging something beautiful presupposed an eternal, absolute, objective Idea of beauty? Yet, isn't it enough
just to say that the fewer conditions we put on our hospitality the more
hospitable we are? Against the rather problematic gUiding concept of
"unconditiona1" hospitality, I would prefer to concentrate on the particular
instructive analyzes of Derrida concerning the various kinds of violence
that necessarily condition every action of hospitality. This violence stems
from the host's exercise of power and sovereignty over his or her house or
country. My counterposition would be, therefore, a continuous, incessant
effort of limiting violence towards the arriving foreigner. 23
Notes
1. F. Kafka (2009), The Castle, trans. Ant hea Bell, with an introd uctio n and notes
by Ritchie Robertson (Oxford: Oxford University Press), p. 15.
2. j. Derrida (200S), "The Principle of Hospitality," in Paper Machine, traos.
Rachel Bowlby (Stanfo rd, California: Stanford University Press), p. 66.
3. jeanLuis Debret was the French Minister of Foreign Affa irs at that time.
4. j. Derrida (2001), "Derelictions of the Right to just ice (But what are the 'sanspapier' lacking?), in Negotiations. Interventions and Interviews 1971-2001 ,
edited, trans., and with an introduction by Elizabeth Rottenberg, (Stanford,
California: Stanford University Press), p. 133.
S. Derrida devel o ps the question of hospitality mostly in the following texts:
(1) j. Derrida (2000), Of Hospitality, trans. R. Bowl by (Stanford: Stanford
University Press); (2) j. Derrida (1999), Adieu to Emmmwei Levinas, trans. P.A.
Brau lt &. M. Naas (Stanford: Sta nford University Press); (3) j . Derrida (1999),
"Hospitality, justice and Responsibility: A Di alogue with jacques Derrida, "
in Questioning Ethics: Contemporary Debates in Philosophy, ed. R. Kearney,
M. Dooley (London: Routledge), pp. 6583; (4) J Derrida (19 99), Autour
de /acqll es Derrida. Manifes te pOllr !'hospitalite, ed. M. Seffahi (Pa ris: Paroles
l'Aube); (5) J Derrida (2000), "Hospitality," Angeloki, 5 (3), pp. 318. (6) j.
Derrida (2005), liThe Principle of Hospitality," in Paper Ma chine, trans. Rach el
Bowlby, (Stanford, Ca lifornia: Stanford University Press), pp. 6669; and (7) ).
Oerrida (2002), "Hos pitality, " in Acts ofReJigioll, ed ited and wit h an introductio n by Gil An idjar (New York, London: Routledge), pp. 358420.
156
Gerasimos Kakoliris
6. I. Kant (1988), "Perpetual Peace: A Philosophica l Sketch," in L. W. Beck (eds),
Kallt. SelectiollS (Londo n: Co llier M acmillan Publishers), p. 439.
7. J. De rrida (2000), OfHospitaiity, p. 25.
8. Ib id., pp. 27.
9. Ibid ., pp. 137 139.
10. j. D . Ca puto (199 7), D econstruction ill a Nlltsl lCll: A Conversation with Jacql1es
Derrida (N Y: Fordham Un iversity Press), p. 111.
11 . Derrida is following the ety mo logy of Emil Ben ven iste, i n (1969), Le vocablllaire
des institutions illdo-europee1mes I (Paris: Minuit), chap. 7, "L'hospitalite."
･Ｌｾ＠
of Televis ioll: Filmed
12. j acq ues Derrida & Bernard Stiegler (2002) . ｅ｣ ｬＡ ｯｧ ｲ｡ｰｨｩ
Il1terviews, t rans. Jennifer l3aj orek (Ox ford: Po lity Press), p. 8 1.
13. ). Derrida (200S), "As If it we re Possible, 'Within Such Limits,"' in Paper
Machine, t ra ns. Rachel Bowlby (Stan fo rd, Ca li forn ia: Stan ford University
Press), p. 90.
14. j. Derrida ( 1988), "Signature Event Context," in Limited lnc. (Evan ston, IL:
Northwestern Uni versity Press), p. 18.
I S. ). Derrida (2001), "Th e Unforgivable and the Imprescriptible," in j. Caputo,
M . Dooley, & M. Scanlo n (eds), Questioning God (Bloomi ngton: Indiana
University Press), p. 16.
16. j . Derrida (2001), liOn Forgive ness: A Roundrable Di scuss ion with jacques
Derrida," in j. Caputo, M. Oooley, & M. Scan Io n (eds), Ql.lcsriollillg God
(Bloomingh ton & lndianapolis: Indiana University Press), p. 48.
17. D. Wood (1997), " Responsib ility Reinscribed (and How)," in Jonathon
Dronsfield & Nick M idgley (eds), Responsibilities ofDecol/s trllction, PLI Wnnv;ck
Journ al a(Pllilasoplly 6, p. 110.
18. j. Derrida (1999), " Hospitality, ju stice and Responsibility: A Dialogue with
j acques Derrida," pp. 70-7 1.
19. Ja cques Derrida ( 1993), Tile Gift of Death, trans. David W ill s (C hicago:
Chicago Un iversity Press), p. 68.
20. Martin Haggl und (2008), Radical Atheism: Derridn and the Time Of Life
(Stanford, Ca lifornia: Sta n ford Un iversity Press), p. 103.
2 1. Ibid., 125.
22. j. Oerr ida & B. St iegler (2002), Echagrnphies of Televisioll: Filmed interviews,
p.81.
23. J would li ke to thank Dr Peter Langford for his invalua ble hel p.
Gerasimos Kakoliris