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We might then go so far as to say that the ‘code’ is no machine but at once, in Lévinas terms, both saying and said. Here I would like to proleptically look forward to Derrida’s thought of the gift which emerges out of the discussion of Mauss’ own work on the gift in Given Time (as well as from a translation of Heidegger’s es gibt). Against Mauss’ insistence on the superiority of primitive societies based on ‘potlatch’ over modern capitalism or communism based on ‘economy’, Derrida demonstrates how the former can be seen to also work according to principles of reciprocity that turn out to be not sharply distinguishable from those of modern money based societies.

123–4. , 128. Jean Baudrillard, For a Critique of the Political Economy of the Sign (Telos Press, 1981), 148. , 149. Jean Baudrillard, The Consumer Society: Myths and Structures (Sage, 1998), 122–3. Baudrillard, For a Critique, 150. , 152. , 150. , 149. , 160. , 156. , 160. , 161. Jacques Derrida, Of Grammatology (Baltimore: John Hopkins UP, 1976), 47. Derrida, Negotiations, 30. Baudrillard, For a Critique, 160. , 161. , 163. , 167. , 168. , 171. , 180–1. , 172. , 175. , 171. , 175–6. , 177. , 184.

50 What he thus becomes able to do is to speak both of the heterological and the discourse of the same in the one instant – ‘at this very moment’ Derrida later notes is one of his key phrases – in a way that should strictly be impossible. I wish to suggest, in concluding this section, that Derrida might argue that what Baudrillard needs to do is think, following Lévinas, ‘the impossible’, this relation of same and other, or in Baudrillardian terms signification and the symbolic. Such a position is the one maintained by Derrida when he suggests that différance simultaneously is ‘the economy of analogy ...

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