Derrida, love

Just something from an old interview, also bearing on the fantastic discussion following Alain's earlier post:

Is there any way for an author to regulate, in advance, the range of possible interpretations?

J.D.: If you expect an answer in the form of a "yes or no", I would say no. But if you give me more time, I would be more hesitant. I would say that a philosopher or writer should try of course, to be responsible for what he writes as far as possible. For instance, one must be very careful politically, and try, not so much to control, but to foresee all possible consequences some people might draw from what you write. Thats an obligation - to try to analyse and foresee everything. But its absolutely impossible. You cant control everything because once a certain work, or a certain sentence, or a certain set of discourses are published, when the trace is traced, it goes beyond your reach, beyond your control, and in a different context, it can be exploited, displaced, used beyond what you meant. And this is the question I asked about Nietzsche since you mention him. Of course, there was an abusive interpretation of Nietzsche by the Nazis. No doubt, Nietzsche didnt want that, it is sure. But, nevertheless, how can we account for the fact that the only philosopher or thinker that was referred to as a predecessor by the Nazis was Nietzsche? So there must be in Nietzsches discourse, something which was in affinity with the Nazis, and you can say this and try to analyse this possibility without of course, concluding that Nietzsche himself was a Nazi, or that everything in Nietzsche was in affinity with the Nazis. But we have to account for the fact that there was a lineage, there was some genealogy. So, we are all exposed to this - I am sure that some people could draw reactive or reactionary or right-wing conservative positions from what I say. I struggle, I do my best to prevent this, but I know that I cant control it. People could take a sentence and use it...let us take the example of what I was telling you this afternoon: of course, I am in favour of, let us say, the development of idioms, the differences in language so as to resist the hegemony or the monopoly of language. But I immediately added to this statement that I was also opposed to nationalism. That is, to the nationalistic reappropriation of this desire for difference. Now, maybe someone can say, "well, youre in favour of divisions against a universal language, then we would use your discourse in favour of nationalism or reactionary linguistic violence" and so on and so forth. So, I cant control this. I can only do my best, just adding a sentence to my first sentence, and to go on speaking trying to neutralize the misunderstandings. But you cant control everything, and the fact that you cannot control everything doesn't mean simply that youre a finite being and a limited person. It has to do with the structure of language, the structure of the trace. As soon as you trace something, the trace becomes independent of its source - thats the structure of the trace. The trace becomes independent of its origin, and as soon as the trace is traced, it escapes. You cannot control the fate of the book totally. I cant control the future of this interview (laughter)...You record it, but then youll re-write it, re-frame it, build a new context, and perhaps, my sentence will sound different. So, I trust you but I know that it is impossible to control the publication of everything I say.

N.P.: But there is an implicit faith, an implicit relationship...

J.D.: Its a matter of faith, of good faith, but its faith, its faith...