The mechanical hermeneut attacks!, part 1.5

This second post (or, rather, this bridge to the second post), as promised will discuss Ricoeur. But this does not mean it will not have a relation to the first. I ended this first post with an idea: instead of tracing the way recourse to the figure or concept of the machine is achieved throughout history (i.e. its genesis), focusing upon the strategic aspect of this recourse (i.e. its structure) could give us something of importance when considering Derrida and his reading.
As I tried to indicate, this strategy is in play in what I said in the last post:

we must so thoroughly understand close reading as contradictory if it is not also mechanical or cursory reading, that we understand how we contradict ourselves if we are not also understanding, conversely, that this machine itself produces rigor.

Before looking at the moment where the strategy itself is operative here, I should recall what I mean. I mean simply that in thinking about Derrida we have to understand recourse to the figure of the reading machine is, at some point, occasioned by the fact that only this recourse is what gives us both reading and the machine as we already know them. In other words, I mean to say that reading, even as we think of it proceeding naturally, is already mechanical; and yet that the machine is what at some point escapes its mechanicity and reads. (For ease, I'll subsequently refer to the whole of we have to understand here as the reading machine.)
Now, if this is clear, we can see that the strategic aspect of my approach to Derrida appears in this sentence as what takes all this and inflects it in a particular direction. It is clear that this element is the particular usage of "must." For while what I am getting at is the sort of interdependence of our seeing how reading can be accomplished like a machine and our seeing how reading is what happens when the machine breaks down or exceeds its being a machine--while this interdependence exists in understanding the reading machine, what the word "must" in the quote does is to establish the priority of seeing reading become mechanical (i.e. hypothesizing a machine that reads) over that of seeing the machine exceed itself (i.e. hypothesize how the machine breaks down). In short, the strategy lies in how we must understand reading in (or as) a machine, in order to understand the machine in (or as) reading.
In the last post I justified this priority--and thus this strategy itself--on the grounds that it emphasized a particular resistance of Derrida to pragmatism: doing things this way hit home that there was a history (the genesis of the concept of the machine which we referred to above) which a certain way of looking at the problem of the reading machine and Derrida in general would have to deal with before it could even think about this problem being overcome. That is, this strategy opens up to a history, and resists pragmatism because it does not simply try to deal with (in order to dispense with, conquer, or generally appropriate) what it has discovered (that reading should be seen as a reading machine). And what this history only further hits home is that any "overcoming" is impossible here: the attempt to try and anticipate how to think the reading machine (including being resigned to its resistance to being anticipated--i.e. fatalism) cannot be actually engaged in or even begun. The anticipation of it has to simply occur.
Now, there is a resistance to pragmatism here, but of course it does not escape being merely pragmatic on some level--if only because it too (even if not fatalistic) would constitute some anticipation of the reading machine and its problems (the quotation I made last time from page 84 of Grammatology goes on to confirm this). This means that the priority we have established is at some level more arbitrary (or--what is more accurate--prejudiced) than genuinely strategic.
But there is a better justification, one which I have employed more often recently and that I wanted to elaborate upon precisely because it is not as arbitrary. Or, perhaps, it is slightly more hospitable. I have said that conceiving of Derrida first as the thinker of the machine that reads (rather than the converse), even if it perhaps fetishizes the technical and mechanical a bit, resists thinking of him as a practitioner of a hermeneutics of suspicion. In other words, reading like Derrida with this conception in mind would resist becoming this suspicious hermeneutics. If this were the case, the arbitrariness would become more developed or refined (at least) as the particular resistance offered would indeed be mechanical: it would not issue from the simple essentiality of the mechanical in contradistinction from the natural (as might be assumed in my first justification), but issue from some complex way that the mechanical functions as a figure in the context of our hermeneutics and elsewhere. The strategy would be closer to justification (and hospitality) because it would bring itself within proximity to the only real justification of strategy: to lack any justification except carrying itself across a distance or difference between its own situation and into a situation where strategy in general must be rethought.
But, before we can conclude this, we are left with two questions regarding aspects of this second conception of Derrida. First, what is a hermeneutics of suspicion? Second, is the point where reading is understood as mechanical that very point where one can resist a hermeneutics of suspicion?