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This paper focuses on the relationships that Derrida establishes between three analytic discussions and three autoimmunities. The analytic discussions are (1) the antinomy of hospitality, related to what happens when the subject faces demands from strangers; (2) the antinomy of the death penalty, related to the meeting between the right to life and the right to end the life of another; (3) the antinomy of animality related to laws and what lies beyond them. The autoimmunities are (1) the autoimmunity of inclusion: democracy is open only to its sovereign citizens while it claims to welcome all who are excluded; (2) the autoimmunity of rights and liberties: in liberal democracy, rights and liberties are meant to challenge sovereignty's absolutism, but any attack on sovereignty is an attack on rights and liberties; (3) the autoimmunity of globalization: for democracy to work it requires protection provided by a supersovereignty, which limits the sovereignty of states, and hence, democracy. The paper follows Derrida's connections between the questions of hospitality, the death penalty, and animality on the one hand, and the autoimmune aspects of democratic politics on the other, to argue that his deconstruction of democracy is an ethicization of democracy activated by the concept of sovereignty, and a deconstruction of sovereignty via ethics. [ABSTRACT FROM AUTHOR]

This paper gives an account of the most significant elements of Derrida's ethical thought, drawing on the desert of the Hebrew Bible, which Derrida associates with a moral law that is ethically troubling. Partly with reference to Kierkegaard's account of the story of Abraham and Isaac, Derrida examines how ethical law can become subordinate to the sovereignty of the power apparently at the source of ethics which may then destroy moral law. The political equivalent of this is the decision proposed by Carl Schmitt, drawing on Kierkegaard. Derrida's famous statement that "deconstruction is justice" is the recognition that justice, and ethics in general, is caught between the formality of law and the violence of the sovereign power. One outcome of this is sacrifice as substitution, where ethics becomes recompense for violation through sacrifice. Sacrifice is the offering of a substitute. The substitution becomes repeated and itself is then the source of violence contravening some sense of ethics. Derrida's attempts to escape from these deserts include a poetics which recognises the subjective and the aesthetic in the interpretation of law. It also includes the development of a form of sacrifice which is the individual responding to violation in an individualised way which cannot be substituted. [ABSTRACT FROM AUTHOR]

This paper delves into the deconstruction of the notion of responsibility, drawing a correlation with the process of decomposition of the concept of sovereignty as discussed by Derrida in his last research works. We explore Derrida's consideration of absolute responsibility as no longer passing through the figure of the sovereign. Derrida's thought takes its distance from the philosophical and hegemonic determination of the notion of responsibility, for the conceptual system of its axiomatic defines responsibility based on the sovereign individual's freedom and makes responsibility the effect of his power. Yet, this definition condemns ethics to failure, since it does not account for the other supposed in the idea of response. Derrida incorporates absolute singularity, and consequently secrecy, into the structure of responsibility, enabling thought to encounter the absolute other. The text outlines the influence of Nietzsche and Celan in Derrida's thought and develops an approach that sees in his work the effort to create a poetic revolution in the history of philosophy and knowledge by opening thought to radical alterity. [ABSTRACT FROM AUTHOR]

This paper aims to present Derrida's reflections on Europe, which criticizes Europe's actuality while recognizing its promise to-come. Europe in modernity has been conceptualized as sovereign heading, the only one capable of governing the world. Derrida hopes for a Europe other than a super-state, closed within its borders, and an economic alliance. He works on today's Enlightenment, that is, on a new shape of Europe as a shoreline fit to welcome the other, following in the footsteps of Kant, who redefined the right of hospitality and drafted a cosmopolitan order, but going beyond his sketch. In the global age Europe must exemplarily assume The law of hospitality as its key principle, constantly seeking to translate it into political and legal acts. [ABSTRACT FROM AUTHOR]