The logic of the supplement is also an important aspect of Of Grammatology.
A supplement is something that, allegedly secondarily, comes to serve
as an aid to something ‘original’ or ‘natural’. Writing is itself an
example of this structure, for as Derrida points out, “if
supplementarity is a necessarily indefinite process, writing is the
supplement par excellence since it proposes itself as the
supplement of the supplement, sign of a sign, taking the place of a
speech already significant” (OG 281).
Another example of the supplement might be masturbation, as Derrida suggests (OG 153), or even the use of birth control precautions. What is notable about both of these examples is an ambiguity that ensures that what is supplementary can always be interpreted in two ways. For example, our society’s use of birth control precautions might be interpreted as suggesting that our natural way is lacking and that the contraceptive pill, or condom, etc., hence replaces a fault in nature. On the other hand, it might also be argued that such precautions merely add on to, and enrich our natural way. It is always ambiguous, or more accurately ‘undecidable’, whether the supplement adds itself and “is a plenitude enriching another plenitude, the fullest measure of presence”, or whether “the supplement supplements… adds only to replace… represents and makes an image… its place is assigned in the structure by the mark of an emptiness” (OG 144). Ultimately, Derrida suggests that the supplement is both of these things, accretion and substitution (OG 200), which means that the supplement is “not a signified more than a signifier, a representer than a presence, a writing than a speech” (OG 315). It comes before all such modalities.
This is not just some rhetorical suggestion that has no concrete significance in deconstruction. Indeed, while Rousseau consistently laments the frequency of his masturbation in his book, The Confessions, Derrida argues that “it has never been possible to desire the presence ‘in person’, before this play of substitution and the symbolic experience of auto-affection” (OG 154). By this, Derrida means that this supplementary masturbation that ‘plays’ between presence and absence (eg. the image of the absent Therese that is evoked by Rousseau) is that which allows us to conceive of being present and fulfilled in sexual relations with another at all. In a sense, masturbation is ‘originary’, and according to Derrida, this situation applies to all sexual relations. All erotic relations have their own supplementary aspect in which we are never present to some ephemeral ‘meaning’ of sexual relations, but always involved in some form of representation. Even if this does not literally take the form of imagining another in the place of, or supplementing the ‘presence’ that is currently with us, and even if we are not always acting out a certain role, or faking certain pleasures, for Derrida, such representations and images are the very conditions of desire and of enjoyment (OG 156).
Another example of the supplement might be masturbation, as Derrida suggests (OG 153), or even the use of birth control precautions. What is notable about both of these examples is an ambiguity that ensures that what is supplementary can always be interpreted in two ways. For example, our society’s use of birth control precautions might be interpreted as suggesting that our natural way is lacking and that the contraceptive pill, or condom, etc., hence replaces a fault in nature. On the other hand, it might also be argued that such precautions merely add on to, and enrich our natural way. It is always ambiguous, or more accurately ‘undecidable’, whether the supplement adds itself and “is a plenitude enriching another plenitude, the fullest measure of presence”, or whether “the supplement supplements… adds only to replace… represents and makes an image… its place is assigned in the structure by the mark of an emptiness” (OG 144). Ultimately, Derrida suggests that the supplement is both of these things, accretion and substitution (OG 200), which means that the supplement is “not a signified more than a signifier, a representer than a presence, a writing than a speech” (OG 315). It comes before all such modalities.
This is not just some rhetorical suggestion that has no concrete significance in deconstruction. Indeed, while Rousseau consistently laments the frequency of his masturbation in his book, The Confessions, Derrida argues that “it has never been possible to desire the presence ‘in person’, before this play of substitution and the symbolic experience of auto-affection” (OG 154). By this, Derrida means that this supplementary masturbation that ‘plays’ between presence and absence (eg. the image of the absent Therese that is evoked by Rousseau) is that which allows us to conceive of being present and fulfilled in sexual relations with another at all. In a sense, masturbation is ‘originary’, and according to Derrida, this situation applies to all sexual relations. All erotic relations have their own supplementary aspect in which we are never present to some ephemeral ‘meaning’ of sexual relations, but always involved in some form of representation. Even if this does not literally take the form of imagining another in the place of, or supplementing the ‘presence’ that is currently with us, and even if we are not always acting out a certain role, or faking certain pleasures, for Derrida, such representations and images are the very conditions of desire and of enjoyment (OG 156).
