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Jacques Derrida

Jacques Derrida (/ˈdɛrɪdə/; French: [ʒak dɛʁida]; born Jackie Élie Derrida;[6] 15 July 1930 – 9 October 2004) was an Algerian-born French philosopher. He developed the philosophy of deconstruction, which he utilized in numerous texts, and which was developed through close readings of the linguistics of Ferdinand de Saussure and Husserlian and Heideggerian phenomenology.[7][8][9] He is one of the major figures associated with post-structuralism and postmodern philosophy[10][11][12] although he distanced himself from post-structuralism and "never used this word [postmodernity]".[13]

Jacques Derrida
Born
Jackie Élie Derrida

(1930-07-15)15 July 1930
Died9 October 2004(2004-10-09) (aged 74)
Paris, France
EducationÉcole Normale Supérieure (B.A.; M.A., 1954; Dr. cand., 1957)
Harvard University (postgrad, 1956–57)
University of Paris (DrE, 1980)
Spouse
(m. 1957)
Children3, including Pierre Alféri
Era20th-century philosophy
RegionWestern philosophy
School
Institutions
Notable students
Notable ideas

During his career, Derrida published more than 40 books, together with hundreds of essays and public presentations. He had a significant influence on the humanities and social sciences, including philosophy, literature, law,[14][15][16] anthropology,[17] historiography,[18] applied linguistics,[19] sociolinguistics,[20] psychoanalysis,[21] music, architecture, and political theory.

Into the 2000s, his work retained major academic influence throughout the United States,[22] continental Europe, South America and all other countries where continental philosophy has been predominant, particularly in debates around ontology, epistemology (especially concerning social sciences), ethics, aesthetics, hermeneutics, and the philosophy of language. In most of the Anglosphere, where analytic philosophy is dominant, Derrida's influence is most presently felt in literary studies due to his longstanding interest in language and his association with prominent literary critics from his time at Yale. He also influenced architecture (in the form of deconstructivism), music[23] (especially in the musical atmosphere of hauntology), art,[24] and art criticism.[25]

Particularly in his later writings, Derrida addressed ethical and political themes in his work. Some critics consider Speech and Phenomena (1967) to be his most important work. Others cite: Of Grammatology (1967), Writing and Difference (1967), and Margins of Philosophy (1972). These writings influenced various activists and political movements.[26] He became a well-known and influential public figure, while his approach to philosophy and the notorious abstruseness of his work made him controversial.[26][27] He was often named - but never awarded - for a Nobel Prize in Literature.[28][29]

Life

Derrida was born on 15 July 1930, in a summer home in El Biar (Algiers), Algeria,[6] to Haïm Aaron Prosper Charles (known as "Aimé") Derrida (1896–1970), who worked all his life for the wine and spirits company Tachet, including as a travelling salesman (his son reflected the job was "exhausting" and "humiliating", his father forced to be a "docile employee" to the extent of waking early to do the accounts at the dining-room table),[30] and Georgette Sultana Esther (1901–1991),[31] daughter of Moïse Safar.[32] His family was Sephardic Jewish, (originally from Toledo) and became French in 1870 when the Crémieux Decree granted full French citizenship to the Jews of Algeria.[33][34] His parents named him "Jackie", "which they considered to be an American name", although he would later adopt a more "correct" version of his first name when he moved to Paris; some reports indicate that he was named Jackie after the American child actor Jackie Coogan, who had become well-known around the world via his role in the 1921 Charlie Chaplin film The Kid.[35][36][37] He was also given the middle name Élie after his paternal uncle Eugène Eliahou, at his circumcision; this name was not recorded on his birth certificate unlike those of his siblings, and he would later call it his "hidden name".[38]

Derrida was the third of five children. His elder brother Paul Moïse died at less than three months old, the year before Derrida was born, leading him to suspect throughout his life his role as a replacement for his deceased brother.[35] Derrida spent his youth in Algiers and in El-Biar.

On the first day of the school year in 1942, French administrators in Algeria —implementing antisemitism quotas set by the Vichy government—expelled Derrida from his lycée. He secretly skipped school for a year rather than attend the Jewish lycée formed by displaced teachers and students, and also took part in numerous football competitions (he dreamed of becoming a professional player). In this adolescent period, Derrida found in the works of philosophers and writers (such as Rousseau, Nietzsche, and Gide) an instrument of revolt against family and society.[39] His reading also included Camus and Sartre.[39]

In the late 1940s, he attended the Lycée Bugeaud [fr], in Algiers;[40] in 1949 he moved to Paris,[7][27] attending the Lycée Louis-le-Grand,[40] where his professor of philosophy was Étienne Borne.[41] At that time he prepared for his entrance exam to the prestigious École Normale Supérieure (ENS); after failing the exam on his first try, he passed it on the second, and was admitted in 1952.[27] On his first day at ENS, Derrida met Louis Althusser, with whom he became friends. A professor of his, Jan Czarnecki, was a progressive Protestant who would become a signer of the Manifesto of the 121.[42] After visiting the Husserl Archive in Leuven, Belgium (1953–1954), he completed his master's degree in philosophy (diplôme d'études supérieures [fr]) on Edmund Husserl (see below). He then passed the highly competitive agrégation exam in 1956. Derrida received a grant for studies at Harvard University, and he spent the 1956–57 academic year reading James Joyce's Ulysses at the Widener Library.[43] In June 1957, he married the psychoanalyst Marguerite Aucouturier in Boston. During the Algerian War of Independence of 1954–1962, Derrida asked to teach soldiers' children in lieu of military service, teaching French and English from 1957 to 1959.

Following the war, from 1960 to 1964, Derrida taught philosophy at the Sorbonne, where he was an assistant of Suzanne Bachelard (daughter of Gaston), Georges Canguilhem, Paul Ricœur (who in these years coined the term hermeneutics of suspicion), and Jean Wahl.[44] His wife, Marguerite, gave birth to their first child, Pierre, in 1963. In 1964, on the recommendation of Louis Althusser and Jean Hyppolite, Derrida got a permanent teaching position at the ENS, which he kept until 1984.[45][46] In 1965 Derrida began an association with the Tel Quel group of literary and philosophical theorists, which lasted for seven years.[46] Derrida's subsequent distance from the Tel Quel group, after 1971, was connected to his reservations about their embrace of Maoism and of the Chinese Cultural Revolution.[47]

With "Structure, Sign, and Play in the Discourse of the Human Sciences", his contribution to a 1966 colloquium on structuralism at Johns Hopkins University, his work began to gain international prominence. At the same colloquium Derrida would meet Jacques Lacan and Paul de Man, the latter an important interlocutor in the years to come.[48] A second son, Jean, was born in 1967. In the same year, Derrida published his first three books—Writing and Difference, Speech and Phenomena, and Of Grammatology.

In 1980, he received his first honorary doctorate (from Columbia University) and was awarded his State doctorate (doctorat d'État) by submitting to the University of Paris ten of his previously published books in conjunction with a defense of his intellectual project under the title "L'inscription de la philosophie : Recherches sur l'interprétation de l'écriture" ("Inscription in Philosophy: Research on the Interpretation of Writing").[40][49] The text of Derrida's defense was based on an abandoned draft thesis he had prepared in 1957 under the direction of Jean Hyppolite at the ENS entitled "The Ideality of the Literary Object"[49] ("L'idéalité de l’objet littéraire");[50] his 1980 dissertation was subsequently published in English translation as "The Time of a Thesis: Punctuations". In 1983 Derrida collaborated with Ken McMullen on the film Ghost Dance. Derrida appears in the film as himself and also contributed to the script.

Derrida traveled widely and held a series of visiting and permanent positions. Derrida became full professor (directeur d'études) at the École des Hautes Études en Sciences Sociales in Paris from 1984 (he had been elected at the end of 1983).[49] With François Châtelet and others he in 1983 co-founded the Collège international de philosophie (CIPH; 'International college of philosophy'), an institution intended to provide a location for philosophical research which could not be carried out elsewhere in the academia. He was elected as its first president. In 1985 Sylviane Agacinski gave birth to Derrida's third child, Daniel.[51]

On 8 May 1985, Derrida was elected a Foreign Honorary Member of the American Academy of Arts and Sciences, to Class IV - Humanities, Section 3 -Criticism and Philology.[52]

In 1986 Derrida became Professor of the Humanities at the University of California, Irvine, where he taught until shortly before his death in 2004. His papers were filed in the university archives. After Derrida's death, his widow and sons said they wanted copies of UCI's archives shared with the Institute of Contemporary Publishing Archives in France. The university had sued in an attempt to get manuscripts and correspondence from Derrida's widow and children that it believed the philosopher had promised to UC Irvine's collection, although it dropped the suit in 2007.[53]

Derrida was a regular visiting professor at several other major American and European universities, including Johns Hopkins University, Yale University, New York University, Stony Brook University, The New School for Social Research, and European Graduate School.[54]

He was awarded honorary doctorates by the University of Cambridge (1992), Columbia University, The New School for Social Research, the University of Essex, Katholieke Universiteit Leuven, the University of Silesia, the University of Coimbra, the University of Athens, and many others around the world. In 2001, he received the Adorno-Preis from the University of Frankfurt.

Derrida's honorary degree at Cambridge was protested by leading philosophers in the analytic tradition. Philosophers including Quine, Marcus, and Armstrong wrote a letter to the university objecting that "Derrida's work does not meet accepted standards of clarity and rigour," and "Academic status based on what seems to us to be little more than semi-intelligible attacks upon the values of reason, truth, and scholarship is not, we submit, sufficient grounds for the awarding of an honorary degree in a distinguished university".[55]

Late in his life, Derrida participated in making two biographical documentaries, D'ailleurs, Derrida (Derrida's Elsewhere) by Safaa Fathy (1999),[56] and Derrida by Kirby Dick and Amy Ziering Kofman (2002).[57]

Derrida was diagnosed with pancreatic cancer in 2003, which reduced his speaking and travelling engagements.[58] He died during surgery in a hospital in Paris in the early hours of 9 October 2004.[59][26]

At the time of his death, Derrida had agreed to go for the summer to Heidelberg as holder of the Gadamer professorship,[60] whose invitation was expressed by the hermeneutic philosopher himself before his death. Peter Hommelhoff, Rector at Heidelberg by that time, would summarize Derrida's place as: "Beyond the boundaries of philosophy as an academic discipline he was a leading intellectual figure not only for the humanities but for the cultural perception of a whole age."[60]

Philosophy

Derrida referred to himself as a historian.[61][62] He questioned assumptions of the Western philosophical tradition and also more broadly Western culture.[63] By questioning the dominant discourses, and trying to modify them, he attempted to democratize the university scene and to politicize it.[64] Derrida called his challenge to the assumptions of Western culture "deconstruction".[63] On some occasions, Derrida referred to deconstruction as a radicalization of a certain spirit of Marxism.[65][66]

With his detailed readings of works from Plato to Rousseau to Heidegger, Derrida frequently argues that Western philosophy has uncritically allowed metaphorical depth models[jargon] to govern its conception of language and consciousness. He sees these often unacknowledged assumptions as part of a "metaphysics of presence" to which philosophy has bound itself. This "logocentrism," Derrida argues, creates "marked" or hierarchized binary oppositions that have an effect on everything from our conception of speech's relation to writing to our understanding of racial difference. Deconstruction is an attempt to expose and undermine such "metaphysics."

Derrida approaches texts as constructed around binary oppositions which all speech has to articulate if it intends to make any sense whatsoever. This approach to text is, in a broad sense, influenced by the semiology of Ferdinand de Saussure.[67][68] Saussure, considered to be one of the fathers of structuralism, posited that terms get their meaning in reciprocal determination with other terms inside language.[69]

Perhaps Derrida's most quoted and famous assertion,[67] which appears in an essay on Rousseau in his book Of Grammatology (1967),[70] is the statement that "there is no out-of-context" (il n'y a pas de hors-texte).[70] Critics of Derrida have been often accused of having mistranslated the phrase in French to suggest he had written "Il n'y a rien en dehors du texte" ("There is nothing outside the text") and of having widely disseminated this translation to make it appear that Derrida is suggesting that nothing exists but words.[71][72][73][74][75] Derrida once explained that this assertion "which for some has become a sort of slogan, in general so badly understood, of deconstruction ... means nothing else: there is nothing outside context. In this form, which says exactly the same thing, the formula would doubtless have been less shocking."[71][76]

Early works

Derrida began his career examining the limits of phenomenology. His first lengthy academic manuscript, written as a dissertation for his diplôme d'études supérieures and submitted in 1954, concerned the work of Edmund Husserl.[77] Gary Banham has said that the dissertation is "in many respects the most ambitious of Derrida's interpretations with Husserl, not merely in terms of the number of works addressed but also in terms of the extraordinarily focused nature of its investigation."[78] In 1962 he published Edmund Husserl's Origin of Geometry: An Introduction, which contained his own translation of Husserl's essay. Many elements of Derrida's thought were already present in this work. In the interviews collected in Positions (1972), Derrida said:

In this essay the problematic of writing was already in place as such, bound to the irreducible structure of 'deferral' in its relationships to consciousness, presence, science, history and the history of science, the disappearance or delay of the origin, etc. ...this essay can be read as the other side (recto or verso, as you wish) of Speech and Phenomena.

— Derrida, 1967, interview with Henri Ronse[79]

Derrida first received major attention outside France with his lecture, "Structure, Sign, and Play in the Discourse of the Human Sciences," delivered at Johns Hopkins University in 1966 (and subsequently included in Writing and Difference). The conference at which this paper was delivered was concerned with structuralism, then at the peak of its influence in France, but only beginning to gain attention in the United States. Derrida differed from other participants by his lack of explicit commitment to structuralism, having already been critical of the movement. He praised the accomplishments of structuralism but also maintained reservations about its internal limitations;[80] this has led US academics to label his thought as a form of post-structuralism.[10][11][81]

The effect of Derrida's paper was such that by the time the conference proceedings were published in 1970, the title of the collection had become The Structuralist Controversy. The conference was also where he met Paul de Man, who would be a close friend and source of great controversy, as well as where he first met the French psychoanalyst Jacques Lacan, with whose work Derrida had a mixed relationship.

Phenomenology vs structuralism debate (1959)

In the early 1960s, Derrida began speaking and writing publicly, addressing the most topical debates at the time. One of these was the new and increasingly fashionable movement of structuralism, which was being widely favoured as the successor to the phenomenology approach, the latter having been started by Husserl sixty years earlier. Derrida's countercurrent take on the issue, at a prominent international conference, was so influential that it reframed the discussion from a celebration of the triumph of structuralism to a "phenomenology vs structuralism debate."

Phenomenology, as envisioned by Husserl, is a method of philosophical inquiry that rejects the rationalist bias that has dominated Western thought since Plato in favor of a method of reflective attentiveness that discloses the individual's "lived experience"; for those with a more phenomenological bent, the goal was to understand experience by comprehending and describing its genesis, the process of its emergence from an origin or event.[82] For the structuralists, this was a false problem, and the "depth" of experience could in fact only be an effect of structures which are not themselves experiential.[83]

In that context, in 1959, Derrida asked the question: Must not structure have a genesis, and must not the origin, the point of genesis, be already structured, in order to be the genesis of something?[84] In other words, every structural or "synchronic" phenomenon has a history, and the structure cannot be understood without understanding its genesis.[85] At the same time, in order that there be movement or potential, the origin cannot be some pure unity or simplicity, but must already be articulated—complex—such that from it a "diachronic" process can emerge. This original complexity must not be understood as an original positing, but more like a default of origin, which Derrida refers to as iterability, inscription, or textuality.[86] It is this thought of originary complexity that sets Derrida's work in motion, and from which all of its terms are derived, including "deconstruction".[87]

Derrida's method consisted in demonstrating the forms and varieties of this originary complexity, and their multiple consequences in many fields. He achieved this by conducting thorough, careful, sensitive, and yet transformational readings of philosophical and literary texts, to determine what aspects of those texts run counter to their apparent systematicity (structural unity) or intended sense (authorial genesis). By demonstrating the aporias and ellipses of thought, Derrida hoped to show the infinitely subtle ways in which this originary complexity, which by definition cannot ever be completely known, works its structuring and destructuring effects.[88]

1967–1972

Derrida's interests crossed disciplinary boundaries, and his knowledge of a wide array of diverse material was reflected in the three collections of work published in 1967: Speech and Phenomena, Of Grammatology (initially submitted as a Doctorat de spécialité thesis under Maurice de Gandillac),[40] and Writing and Difference.[89]

On several occasions, Derrida has acknowledged his debt to Husserl and Heidegger, and stated that without them he would not have said a single word.[90][91] Among the questions asked in these essays are "What is 'meaning', what are its historical relationships to what is purportedly identified under the rubric 'voice' as a value of presence, presence of the object, presence of meaning to consciousness, self-presence in so called living speech and in self-consciousness?"[89] In another essay in Writing and Difference entitled "Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas", the roots of another major theme in Derrida's thought emerge: the Other as opposed to the Same[92] "Deconstructive analysis deprives the present of its prestige and exposes it to something tout autre, "wholly other," beyond what is foreseeable from the present, beyond the horizon of the "same"."[93] Other than Rousseau, Husserl, Heidegger and Levinas, these three books discussed, and/or relied upon, the works of many philosophers and authors, including linguist Saussure,[94] Hegel,[95] Foucault,[96] Bataille,[95] Descartes,[96] anthropologist Lévi-Strauss,[97][98] paleontologist Leroi-Gourhan,[99] psychoanalyst Freud,[100] and writers such as Jabès[101] and Artaud.[102]

This collection of three books published in 1967 elaborated Derrida's theoretical framework. Derrida attempts to approach the very heart of the Western intellectual tradition, characterizing this tradition as "a search for a transcendental being that serves as the origin or guarantor of meaning". The attempt to "ground the meaning relations constitutive of the world in an instance that itself lies outside all relationality" was referred to by Heidegger as logocentrism, and Derrida argues that the philosophical enterprise is essentially logocentric,[103] and that this is a paradigm inherited from Judaism and Hellenism.[104] He in turn describes logocentrism as phallocratic, patriarchal and masculinist.[104][105] Derrida contributed to "the understanding of certain deeply hidden philosophical presuppositions and prejudices in Western culture",[104] arguing that the whole philosophical tradition rests on arbitrary dichotomous categories (such as sacred/profane, signifier/signified, mind/body), and that any text contains implicit hierarchies, "by which an order is imposed on reality and by which a subtle repression is exercised, as these hierarchies exclude, subordinate, and hide the various potential meanings."[103] Derrida refers to his procedure for uncovering and unsettling these dichotomies as deconstruction of Western culture.[106]

In 1968, he published his influential essay "Plato's Pharmacy" in the French journal Tel Quel.[107][108] This essay was later collected in Dissemination, one of three books published by Derrida in 1972, along with the essay collection Margins of Philosophy and the collection of interviews entitled Positions.

1973–1980

Starting in 1972, Derrida produced on average more than one book per year. Derrida continued to produce important works, such as Glas (1974) and The Post Card: From Socrates to Freud and Beyond (1980).

Derrida received increasing attention in the United States after 1972, where he was a regular visiting professor and lecturer at several major American universities. In the 1980s, during the American culture wars, conservatives started a dispute over Derrida's influence and legacy upon American intellectuals,[63] and claimed that he influenced American literary critics and theorists more than academic philosophers.[103][109][need quotation to verify]

Of Spirit (1987)

On 14 March 1987, Derrida presented at the CIPH conference entitled "Heidegger: Open Questions," a lecture which was published in October 1987 as Of Spirit: Heidegger and the Question. It follows the shifting role of Geist (spirit) through Heidegger's work, noting that, in 1927, "spirit" was one of the philosophical terms that Heidegger set his sights on dismantling.[110] With his Nazi political engagement in 1933, however, Heidegger came out as a champion of the "German Spirit," and only withdrew from an exalting interpretation of the term in 1953. Derrida asks, "What of this meantime?"[111] His book connects in a number of respects with his long engagement of Heidegger (such as "The Ends of Man" in Margins of Philosophy, his Paris seminar on philosophical nationality and nationalism in the mid-1980s, and the essays published in English as Geschlecht and Geschlecht II).[112] He considers "four guiding threads" of Heideggerian philosophy that form "the knot of this Geflecht [braid]": "the question of the question," "the essence of technology," "the discourse of animality," and "epochality" or "the hidden teleology or the narrative order."[113]

Of Spirit contributes to the long debate on Heidegger's Nazism and appeared at the same time as the French publication of a book by a previously unknown Chilean writer, Victor Farías, who charged that Heidegger's philosophy amounted to a wholehearted endorsement of the Nazi Sturmabteilung (SA) faction. Derrida responded to Farías in an interview, "Heidegger, the Philosopher's Hell" and a subsequent article, "Comment donner raison? How to Concede, with Reasons?" He called Farías a weak reader of Heidegger's thought, adding that much of the evidence Farías and his supporters touted as new had long been known within the philosophical community.[114]

1990s: political and ethical themes

Some have argued that Derrida's work took a political and ethical "turn" in the 1990s. Texts cited as evidence of such a turn include Force of Law (1990), as well as Specters of Marx (1994) and Politics of Friendship (1994). Some refer to The Gift of Death as evidence that he began more directly applying deconstruction to the relationship between ethics and religion. In this work, Derrida interprets passages from the Bible, particularly on Abraham and the Sacrifice of Isaac,[115][116] and from Søren Kierkegaard's Fear and Trembling.

However, scholars such as Leonard Lawlor, Robert Magliola, and Nicole Anderson have argued that the "turn" has been exaggerated.[117][additional citation(s) needed] Some, including Derrida himself, have argued that much of the philosophical work done in his "political turn" can be dated to earlier essays.[118]

Derrida develops an ethicist view respecting to hospitality, exploring the idea that two types of hospitalities exist, conditional and unconditional. Though this contributed to the works of many scholars, Derrida was seriously criticized for this.[119][120][121]

Derrida's contemporary readings of Emmanuel Levinas, Walter Benjamin, Carl Schmitt, Jan Patočka, on themes such as law, justice, responsibility, and friendship, had a significant impact on fields beyond philosophy. Derrida and Deconstruction influenced aesthetics, literary criticism, architecture, film theory, anthropology, sociology, historiography, law, psychoanalysis, theology, feminism, gay and lesbian studies and political theory. Jean-Luc Nancy, Richard Rorty, Geoffrey Hartman, Harold Bloom, Rosalind Krauss, Hélène Cixous, Julia Kristeva, Duncan Kennedy, Gary Peller, Drucilla Cornell, Alan Hunt, Hayden White, Mario Kopić, and Alun Munslow are some of the authors who have been influenced by deconstruction.

Derrida delivered a eulogy at Levinas' funeral, later published as Adieu à Emmanuel Lévinas, an appreciation and exploration of Levinas's moral philosophy. Derrida used Bracha L. Ettinger's interpretation of Lévinas' notion of femininity and transformed his own earlier reading of this subject respectively.[122]

Derrida continued to produce readings of literature, writing extensively on Maurice Blanchot, Paul Celan, and others.

In 1991 he published The Other Heading, in which he discussed the concept of identity (as in cultural identity, European identity, and national identity), in the name of which in Europe have been unleashed "the worst violences," "the crimes of xenophobia, racism, anti-Semitism, religious or nationalist fanaticism."[123]

At the 1997 Cerisy Conference, Derrida delivered a ten-hour address on the subject of "the autobiographical animal" entitled The Animal That Therefore I Am (More To Follow). Engaging with questions surrounding the ontology of nonhuman animals, the ethics of animal slaughter and the difference between humans and other animals, the address has been seen as initiating a late "animal turn" in Derrida's philosophy, although Derrida himself has said that his interest in animals is present in his earliest writings.[124]

The Work of Mourning (1981–2001)

Beginning with "The Deaths of Roland Barthes" in 1981, Derrida produced a series of texts on mourning and memory occasioned by the loss of his friends and colleagues, many of them new engagements with their work. Memoires for Paul de Man, a book-length lecture series presented first at Yale and then at Irvine as Derrida's Wellek Lecture, followed in 1986, with a revision in 1989 that included "Like the Sound of the Sea Deep Within a Shell: Paul de Man's War". Ultimately, fourteen essays were collected into The Work of Mourning (2001), which was expanded in the 2003 French edition, Chaque fois unique, la fin du monde (literally, "Unique each time, the end of the world"), to include essays dedicated to Gérard Granel and Maurice Blanchot.

2002 film

In October 2002, at the theatrical opening of the film Derrida, he said that, in many ways, he felt more and more close to Guy Debord's work, and that this closeness appears in Derrida's texts. Derrida mentioned, in particular, "everything I say about the media, technology, the spectacle, and the 'criticism of the show', so to speak, and the markets – the becoming-a-spectacle of everything, and the exploitation of the spectacle."[125] Among the places in which Derrida mentions the Spectacle, is a 1997 interview about the notion of the intellectual.[126]

Debate with Jean Baudrillard

On 19 February 2003, with the 2003 invasion of Iraq impending, René Major [fr] moderated a debate entitled "Pourquoi La Guerre Aujourd’hui?" between Derrida and Jean Baudrillard, co-hosted by Major's Institute for Advanced Studies in Psychoanalysis and Le Monde Diplomatique. The debate discussed the relation between terrorist attacks and the invasion.[127][128]

Politics

Derrida engaged with a variety of political issues, movements, and debates throughout his career. In 1968, he participated in the May 68 protests in France and met frequently with Maurice Blanchot.[129] However, he expressed concerns about the "cult of spontaneity" and anti-unionist euphoria that he observed.[130] He also registered his objections to the Vietnam War in a lecture he gave in the United States. Derrida signed a petition against age of consent laws in 1977,[131] and in 1981 he founded the French Jan Hus association to support dissident Czech intellectuals.[132]

In 1981, Derrida was arrested by the Czechoslovakian government for leading a conference without authorization and charged with drug trafficking, although he claimed the drugs were planted on him. He was released with the help of the Mitterrand government and Michel Foucault.[133] Derrida was an advocate for nuclear disarmament,[134] protested against apartheid in South Africa, and met with Palestinian intellectuals during a visit to Jerusalem in 1988. He also opposed capital punishment and was involved in the campaign to free Mumia Abu-Jamal.[citation needed]

Although Derrida was not associated with any political party until 1995, he supported the Socialist candidacy of Lionel Jospin, despite misgivings about such organizations.[135] In the 2002 French presidential election, he refused to vote in the run-off election between far-right candidate Jean-Marie Le Pen and center-right Jacques Chirac, citing a lack of acceptable choices.[136] Derrida opposed the 2003 invasion of Iraq and was engaged in rethinking politics and the political itself within and beyond philosophy. He focused on understanding the political implications of notions such as responsibility, reason of state, decision, sovereignty, and democracy. By 2000, he was theorizing "democracy to come" and thinking about the limitations of existing democracies.[citation needed]

Influences on Derrida

Crucial readings in his adolescence were Rousseau's Reveries of a Solitary Walker and Confessions, André Gide's journal, La porte étroite, Les nourritures terrestres and The Immoralist;[39] and the works of Friedrich Nietzsche.[39] The phrase Families, I hate you! in particular, which inspired Derrida as an adolescent, is a famous verse from Gide's Les nourritures terrestres, book IV.[137] In a 1991 interview Derrida commented on a similar verse, also from book IV of the same Gide work: "I hated the homes, the families, all the places where man thinks he'll find rest" (Je haïssais les foyers, les familles, tous lieux où l'homme pense trouver un repos).[138]

Other influences upon Derrida are Martin Heidegger,[90][91] Plato, Søren Kierkegaard, Alexandre Kojève, Maurice Blanchot, Antonin Artaud, Roland Barthes, Georges Bataille, Edmund Husserl, Emmanuel Lévinas, Ferdinand de Saussure, Sigmund Freud, Karl Marx, Claude Lévi-Strauss, James Joyce, Samuel Beckett, J. L. Austin[61] and Stéphane Mallarmé.[139]

His book, Adieu à Emmanuel Lévinas, reveals his mentorship by this philosopher and Talmudic scholar who practiced the phenomenological encounter with the Other in the form of the Face, which commanded human response.[140] The use of deconstruction to read Jewish texts – like the Talmud – is relatively rare but has recently been attempted.[141]

Peers and contemporaries

Derrida's philosophical friends, allies, students and the heirs of Derrida's thought include Paul de Man, Jean-François Lyotard, Michel Foucault, Louis Althusser, Emmanuel Levinas, Maurice Blanchot, Gilles Deleuze, Jean-Luc Nancy, Philippe Lacoue-Labarthe, Sarah Kofman, Hélène Cixous, Bernard Stiegler, Alexander García Düttmann, Joseph Cohen, Geoffrey Bennington, Jean-Luc Marion, Gayatri Chakravorty Spivak, Raphael Zagury-Orly, Jacques Ehrmann, Avital Ronell, Judith Butler, Béatrice Galinon-Mélénec, Ernesto Laclau, Samuel Weber, Catherine Malabou, and Claudette Sartiliot.

Nancy and Lacoue-Labarthe

Jean-Luc Nancy and Philippe Lacoue-Labarthe were among Derrida's first students in France and went on to become well-known and important philosophers in their own right. Despite their considerable differences of subject, and often also of a method, they continued their close interaction with each other and with Derrida, from the early 1970s.

Derrida wrote on both of them, including a long book on Nancy: Le Toucher, Jean-Luc Nancy (On Touching—Jean-Luc Nancy, 2005).

Paul de Man

Derrida's most prominent friendship in intellectual life was with Paul de Man, which began with their meeting at Johns Hopkins University and continued until de Man's death in 1983. De Man provided a somewhat different approach to deconstruction, and his readings of literary and philosophical texts were crucial in the training of a generation of readers.

Shortly after de Man's death, Derrida wrote the book Memoires: pour Paul de Man and in 1988 wrote an article in the journal Critical Inquiry called "Like the Sound of the Sea Deep Within a Shell: Paul de Man's War". The memoir became cause for controversy, because shortly before Derrida published his piece, it had been discovered by the Belgian literary critic Ortwin de Graef that long before his academic career in the US, de Man had written almost two hundred essays in a pro-Nazi newspaper during the German occupation of Belgium, including several that were explicitly antisemitic.

Critics of Derrida have argued that he minimizes the antisemitic character of de Man's writing. Some critics have found Derrida's treatment of this issue surprising, given that, for example, Derrida also spoke out against antisemitism and, in the 1960s, broke with the Heidegger disciple Jean Beaufret over Beaufret's instances of antisemitism, about which Derrida (and, after him, Maurice Blanchot) expressed shock.

Michel Foucault

Derrida's criticism of Foucault appears in the essay Cogito and the History of Madness (from Writing and Difference). It was first given as a lecture on 4 March 1963, at a conference at Wahl's Collège philosophique, which Foucault attended, and caused a rift between the two men that was never fully mended.[45]

In an appendix added to the 1972 edition of his History of Madness, Foucault disputed Derrida's interpretation of his work, and accused Derrida of practicing "a historically well-determined little pedagogy [...] which teaches the student that there is nothing outside the text [...]. A pedagogy which inversely gives to the voice of the masters that infinite sovereignty that allows it indefinitely to re-say the text."[142] According to historian Carlo Ginzburg, Foucault may have written The Order of Things (1966) and The Archaeology of Knowledge partly under the stimulus of Derrida's criticism.[143] Carlo Ginzburg briefly labeled Derrida's criticism in Cogito and the History of Madness, as "facile, nihilistic objections," without giving further argumentation.[143]

Derrida's translators

Geoffrey Bennington, Avital Ronell and Samuel Weber belong to a group of Derrida translators. Many of Derrida's translators are esteemed thinkers in their own right. Derrida often worked in a collaborative arrangement, allowing his prolific output to be translated into English in a timely fashion.

Having started as a student of de Man, Gayatri Spivak took on the translation of Of Grammatology early in her career and has since revised it into a second edition. Barbara Johnson's translation of Derrida's Dissemination was published by The Athlone Press in 1981. Alan Bass was responsible for several early translations; Bennington and Peggy Kamuf have continued to produce translations of his work for nearly twenty years. In recent years, a number of translations have appeared by Michael Naas (also a Derrida scholar) and Pascale-Anne Brault.

Bennington, Brault, Kamuf, Naas, Elizabeth Rottenberg, and David Wills are currently engaged in translating Derrida's previously unpublished seminars, which span from 1959 to 2003.[144] Volumes I and II of The Beast and the Sovereign (presenting Derrida's seminars from 12 December 2001 to 27 March 2002 and from 11 December 2002 to 26 March 2003), as well as The Death Penalty, Volume I (covering 8 December 1999 to 22 March 2000), have appeared in English translation. Further volumes currently projected for the series include Heidegger: The Question of Being and History (1964-1965), Death Penalty, Volume II (2000–2001), Perjury and Pardon, Volume I (1997–1998), and Perjury and Pardon, Volume II (1998–1999).[145]

With Bennington, Derrida undertook the challenge published as Jacques Derrida, an arrangement in which Bennington attempted to provide a systematic explication of Derrida's work (called the "Derridabase") using the top two-thirds of every page, while Derrida was given the finished copy of every Bennington chapter and the bottom third of every page in which to show how deconstruction exceeded Bennington's account (this was called the "Circumfession"). Derrida seems to have viewed Bennington in particular as a kind of rabbinical explicator, noting at the end of the "Applied Derrida" conference, held at the University of Luton in 1995 that: "everything has been said and, as usual, Geoff Bennington has said everything before I have even opened my mouth. I have the challenge of trying to be unpredictable after him, which is impossible... so I'll try to pretend to be unpredictable after Geoff. Once again."[146]

Marshall McLuhan

Derrida was familiar with the work of Marshall McLuhan, and since his early 1967 writings (Of Grammatology, Speech and Phenomena), he speaks of language as a "medium,"[147] of phonetic writing as "the medium of the great metaphysical, scientific, technical, and economic adventure of the West."[148]

He expressed his disagreement with McLuhan in regard to what Derrida called McLuhan's ideology about the end of writing.[149] In a 1982 interview, he said:

I think that there is an ideology in McLuhan's discourse that I don't agree with because he's an optimist as to the possibility of restoring an oral community which would get rid of the writing machines and so on. I think that's a very traditional myth which goes back to... let's say Plato, Rousseau... And instead of thinking that we are living at the end of writing, I think that in another sense we are living in the extension – the overwhelming extension – of writing. At least in the new sense... I don't mean the alphabetic writing down, but in the new sense of those writing machines that we're using now (e.g. the tape recorder). And this is writing too.[150]

And in his 1972 essay Signature Event Context he said:

As writing, communication, if one insists upon maintaining the word, is not the means of transport of sense, the exchange of intentions and meanings, the discourse and "communication of consciousnesses." We are not witnessing an end of writing which, to follow McLuhan's ideological representation, would restore a transparency or immediacy of social relations; but indeed a more and more powerful historical unfolding of a general writing of which the system of speech, consciousness, meaning, presence, truth, etc., would only be an effect, to be analyzed as such. It is this questioned effect that I have elsewhere called logocentrism.[151]

Architectural thinkers

Derrida had a direct impact on the theories and practices of influential architects Peter Eisenman and Bernard Tschumi towards the end of the twentieth century. Derrida impacted a project that was theorized by Eisenman in Chora L Works: Jacques Derrida and Peter Eisenman.[152] This design was architecturally conceived by Tschumi for the Parc de la Villette in Paris, which included a sieve, or harp-like structure that Derrida envisaged as a physical metaphor for the receptacle-like properties of the khôra. Moreover, Derrida's commentaries on Plato's notion of khôra (χώρα) as set in the Timaeus (48e4) received later reflections in the philosophical works and architectural writings of the philosopher-architect Nader El-Bizri within the domain of phenomenology.

Derrida used "χώρα" to name a radical otherness that "gives place" for being. El-Bizri built on this by more narrowly taking khôra to name the radical happening of an ontological difference between being and beings.[153] El-Bizri's reflections on "khôra" are taken as a basis for tackling the meditations on dwelling and on being and space in Heidegger's thought and the critical conceptions of space and place as they evolved in architectural theory (and its strands in phenomenological thinking),[154] and in history of philosophy and science, with a focus on geometry and optics.[155] This also describes El-Bizri's take on "econtology" as an extension of Heidegger's consideration of the question of being (Seinsfrage) by way of the fourfold (Das Geviert) of earth-sky-mortals-divinities (Erde und Himmel, Sterblichen und Göttlichen); and as also impacted by his own meditations on Derrida's take on "χώρα". Ecology is hence co-entangled with ontology, whereby the worldly existential analytics are grounded in earthiness, and environmentalism is orientated by ontological thinking[156] Derrida argued that the subjectile is like Plato's khôra, Greek for space, receptacle or site. Plato proposes that khôra rests between the sensible and the intelligible, through which everything passes but in which nothing is retained. For example, an image needs to be held by something, just as a mirror will hold a reflection. For Derrida, khôra defies attempts at naming or the either/or logic, which he "deconstructed".

Criticism

Criticism from Marxists

In a paper entitled Ghostwriting,[157] Gayatri Chakravorty Spivak—the translator of Derrida's De la grammatologie (Of Grammatology) into English—criticised Derrida's understanding of Marx.[158] Commenting on Derrida's Specters of Marx, Terry Eagleton wrote "The portentousness is ingrained in the very letter of this book, as one theatrically inflected rhetorical question tumbles hard on the heels of another in a tiresomely mannered syntax which lays itself wide open to parody."[159]

Criticism from Anglophone philosophers

Though Derrida addressed the American Philosophical Association on at least one occasion in 1988,[160] and was highly regarded by some contemporary philosophers like Richard Rorty, Alexander Nehamas,[161] and Stanley Cavell, his work has been regarded by other analytic philosophers, such as John Searle and Willard Van Orman Quine,[162] as pseudophilosophy or sophistry.

Some analytic philosophers have in fact claimed, since at least the 1980s, that Derrida's work is "not philosophy". One of the main arguments they gave was alleging that Derrida's influence had not been on US philosophy departments but on literature and other humanities disciplines.[103][109]

In his 1989 Contingency, Irony, and Solidarity, Richard Rorty argues that Derrida (especially in his book, The Post Card: From Socrates to Freud and Beyond, one section of which is an experiment in fiction) purposefully uses words that cannot be defined (e.g., différance), and uses previously definable words in contexts diverse enough to make understanding impossible, so that the reader will never be able to contextualize Derrida's literary self. Rorty, however, argues that this intentional obfuscation is philosophically grounded. In garbling his message Derrida is attempting to escape the naïve, positive metaphysical projects of his predecessors.[163]

Roger Scruton wrote in 2004, "He's difficult to summarise because it's nonsense. He argues that the meaning of a sign is never revealed in the sign but deferred indefinitely and that a sign only means something by virtue of its difference from something else. For Derrida, there is no such thing as meaning – it always eludes us and therefore anything goes."[164]

On Derrida's scholarship and writing style, Noam Chomsky wrote "I found the scholarship appalling, based on pathetic misreading; and the argument, such as it was, failed to come close to the kinds of standards I've been familiar with since virtually childhood. Well, maybe I missed something: could be, but suspicions remain, as noted."[165]

Paul R. Gross and Norman Levitt also criticized his work for misusing scientific terms and concepts in Higher Superstition: The Academic Left and Its Quarrels With Science (1994).[166]

Three quarrels (or disputes) in particular went out of academic circles and received international mass media coverage: the 1972–88 quarrel with John Searle, the analytic philosophers' pressures on Cambridge University not to award Derrida an honorary degree, and a dispute with Richard Wolin and the NYRB.

Searle–Derrida debate

Cambridge honorary doctorate

In 1992 some academics at Cambridge University, mostly not from the philosophy faculty, proposed that Derrida be awarded an honorary doctorate. This was opposed by, among others, the university's Professor of Philosophy Hugh Mellor. Eighteen other philosophers from US, Austrian, Australian, French, Polish, Italian, German, Dutch, Swiss, Spanish, and British institutions, including Barry Smith, Willard Van Orman Quine, David Armstrong, Ruth Barcan Marcus, and René Thom, then sent a letter to Cambridge claiming that Derrida's work "does not meet accepted standards of clarity and rigour" and describing Derrida's philosophy as being composed of "tricks and gimmicks similar to those of the Dadaists". The letter concluded that:

... where coherent assertions are being made at all, these are either false or trivial. Academic status based on what seems to us to be little more than semi-intelligible attacks upon the values of reason, truth, and scholarship is not, we submit, sufficient grounds for the awarding of an honorary degree in a distinguished university.[167]

In the end the protesters were outnumbered—336 votes to 204—when Cambridge put the motion to a formal ballot;[168] though almost all of those who proposed Derrida and who voted in favour were not from the philosophy faculty.[169] Hugh Mellor continued to find the award undeserved, explaining: "He is a mediocre, unoriginal philosopher — he is not even interestingly bad".[170]

Derrida suggested in an interview that part of the reason for the attacks on his work was that it questioned and modified "the rules of the dominant discourse, it tries to politicize and democratize education and the university scene". To answer a question about the "exceptional violence", the compulsive "ferocity", and the "exaggeration" of the "attacks", he would say that these critics organize and practice in his case "a sort of obsessive personality cult that philosophers should know how to question and above all to moderate".[171]

Dispute with Richard Wolin and the NYRB

Richard Wolin has argued since 1991 that Derrida's work, as well as that of Derrida's major inspirations (e.g., Bataille, Blanchot, Levinas, Heidegger, Nietzsche), leads to a corrosive nihilism. For example, Wolin argues that the "deconstructive gesture of overturning and reinscription ends up by threatening to efface many of the essential differences between Nazism and non-Nazism".[172]

In 1991, when Wolin published a Derrida interview on Heidegger in the first edition of The Heidegger Controversy, Derrida argued that the interview was an intentionally malicious mistranslation, which was "demonstrably execrable" and "weak, simplistic, and compulsively aggressive". As French law requires the consent of an author to translations and this consent was not given, Derrida insisted that the interview not appear in any subsequent editions or reprints. Columbia University Press subsequently refused to offer reprints or new editions. Later editions of The Heidegger Controversy by MIT Press also omitted the Derrida interview. The matter achieved public exposure owing to a friendly review of Wolin's book by the Heideggerian scholar Thomas Sheehan that appeared in The New York Review of Books, in which Sheehan characterised Derrida's protests as an imposition of censorship. It was followed by an exchange of letters.[173] Derrida in turn responded to Sheehan and Wolin, in "The Work of Intellectuals and the Press (The Bad Example: How the New York Review of Books and Company do Business)", which was published in the book Points....[174]

Twenty-four academics, belonging to different schools and groups – often in disagreement with each other and with deconstruction – signed a letter addressed to The New York Review of Books, in which they expressed their indignation for the magazine's behaviour as well as that of Sheenan and Wolin.[175]

Critical obituaries

Critical obituaries of Derrida were published in The New York Times,[26] The Economist,[176] and The Independent.[177] The magazine The Nation responded to the New York Times obituary saying that "even though American papers had scorned and trivialized Derrida before, the tone seemed particularly caustic for an obituary of an internationally acclaimed philosopher who had profoundly influenced two generations of American humanities scholars".[63][178]

Major works

1. Structure,Sign and Play in the Discourse of the Human Sciences (1966) , it was published in 1967 as Chapter 10 of Writing and Difference . 2. Of Grammatology ( 1967) Translated by Gayatri C. Spivak in 1976 3. Speech and Phenomena : And Other Essays on Husserl's of Sign (1967) Or, Voice and Phenomena: Introduction to the Problem of the Sign in Husserl's Phenomenology (1967) 4. Writing and Difference (1967) Trans. in 1978 5. Margins of Philosophy (1972) 6. Signature Event Context (1972) 7. Positions (1972)

See also

Notes

  1. ^ John D. Caputo, Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project, OCLC 729013297, Indiana University Press, 1988, p. 5: "Derrida is the turning point for radical hermeneutics, the point where hermeneutics is pushed to the brink. Radical hermeneutics situates itself in the space which is opened up by the exchange between Heidegger and Derrida..."
  2. ^ Derrida, J: "How to Avoid Speaking: Denials", pp. 3–70, in "Languages of the Unsayable: The Play of Negativity in Literature and Literary Theory", Stanley Budick and Wolfgang Iser (eds). 198.
  3. ^ . www.sup.org. Archived from the original on 12 October 2012. Retrieved 6 June 2022.
  4. ^ Horner, Robyn (2005). Jean-Luc Marion: a Theo-Logical Introduction. Burlington: Ashgate. p. 3.
  5. ^ Wroe, Nicholas (11 May 2002). "History's pallbearer". The Guardian. Retrieved 17 March 2011.
  6. ^ a b Peeters, Benoît (2012). Derrida: A Biography. Polity. pp. 12–13. Jackie was born at daybreak, on 15 July 1930, at El Biar, in the hilly suburbs of Algiers, in a holiday home. [...] The boy's main forename was probably chosen because of Jackie Coogan ... When he was circumcised, he was given a second forename, Elie, which was not entered on his birth certificate, unlike the equivalent names of his brother and sister. OCLC 980688411, 844437566, 818721033 See also Bennington, Geoffrey (1993). Jacques Derrida. The University of Chicago Press. p. 325. 1930 Birth of Jackie Derrida, July 15, in El-Biar (near Algiers, in a holiday house)..
  7. ^ a b "Jacques Derrida". Encyclopædia Britannica. Britannica.com. Retrieved 19 May 2017.
  8. ^ Derrida on Religion: Thinker of Differance By Dawne McCance. Equinox. p. 7.
  9. ^ Derrida, Deconstruction, and the Politics of Pedagogy (Counterpoints Studies in the Postmodern Theory of Education). Peter Lang Publishing Inc. p. 134. OCLC 314727596, 476972726, 263497930, 783449163
  10. ^ a b Bensmaïa, Réda, "Poststructuralism", in Kritzman (2005), pp. 92–93.
  11. ^ a b Poster (1988), pp. 5–6.
  12. ^ Vincent B. Leitch Postmodernism: Local Effects, Global Flows, SUNY Series in Postmodern Culture (Albany, NY: State University of New York Press, 1996), p. 27.
  13. ^ Circumfessions, in response to George Heffernan of Merrimack College, page 42: "If I missed, and I probably missed a number of things in your intervention, if I missed something essential please forgive me. First, I would protest against the word postmodernity. I never used this word. I’m not responsible for the use of this word here or anywhere else, nor am I responsible for this." Indiana University Press ISBN 0 -253 -34507-3 (cloth : alk. paper) — ISBN 0 -253 -21731- 8 (pbk. : alk. paper)
  14. ^ Derrida, Jacques (1992). "Force of Law". Deconstruction and the Possibility of Justice. translated by Mary Quaintance, eds., Drucilla Cornell, Michael Rosenfeld, and David Gray Carlson (1st ed.). New York: Routledge. pp. 3–67. ISBN 978-0810103979. "A decision that did not go through the ordeal of the undecidable would not be a free decision, it would only be the programmable application or unfolding of a calculable process (...) deconstructs from the inside every assurance of presence, and thus every criteriology that would assure us of the justice of the decision.
  15. ^ "Critical Legal Studies Movement" in "The Bridge"
  16. ^ GERMAN LAW JOURNAL, SPECIAL ISSUE: A DEDICATION TO JACQUES DERRIDA 16 May 2013 at the Wayback Machine, Vol. 6 No. 1, 1–243, 1 January 2005.
  17. ^ "Legacies of Derrida: Anthropology", Rosalind C. Morris, Annual Review of Anthropology, Volume: 36, pp. 355–389, 2007.
  18. ^ "Deconstructing History", published 1997 (2nd. edn. Routledge, 2006).
  19. ^ Busch, Brigitt (2012). "Linguistic Repertoire Revisited". Applied Linguistics. 33 (5): 503–523. doi:10.1093/applin/ams056.
  20. ^ "The sociolinguistics of schooling: the relevance of Derrida's Monolingualism of the Other or the Prosthesis of Origin", Michael Evans, 01/2012; ISBN 978-3-0343-1009-3. In Edith Esch and Martin Solly (editors), The Sociolinguistics of Language Education in International Contexts, Peter Lang, pp. 31–46.
  21. ^ Earlie, Paul (2021). Derrida and the Legacy of Psychoanalysis. Oxford University Press. doi:10.1093/oso/9780198869276.001.0001. ISBN 978-0-19-886927-6.
  22. ^ Kandell, Jonathan (10 October 2004). "Jacques Derrida, Abstruse Theorist, Dies at 74". The New York Times.
  23. ^ "Deconstruction in Music – The Jacques Derrida", Gerd Zacher Encounter, Rotterdam, The Netherlands, 2002.
  24. ^ E.g., "Doris Salcedo", Phaidon (2004), "Hans Haacke", Phaidon (2000).
  25. ^ E.g. "The return of the real", Hal Foster, October – MIT Press (1996); "Kant after Duchamp", Thierry de Duve, October – MIT Press (1996); "Neo-Avantgarde and Cultural Industry - Essays on European and American Art from 1955 to 1975", Benjamin H.D. Buchloh, October - MIT Press (2000); "Perpetual Inventory", Rosalind E. Krauss, October - MIT Press, 2010.
  26. ^ a b c d Kandell, Jonathan (10 October 2004). "Jacques Derrida, Abstruse Theorist, Dies at 74". The New York Times.
  27. ^ a b c Lawlor, Leonard. "Jacques Derrida". Stanford Encyclopedia of Philosophy. plato.stanford.edu. 22 November 2006; last modified 6 October 2016. Retrieved 20 May 2017.
  28. ^ "French philosopher Jacques Derrida dies". The Sydney Morning Herald. 10 October 2004. Retrieved 20 May 2017.
  29. ^ In 2007, Horace Engdahl, former secretary of the Swedish Academy, mentioned Derrida, Ryszard Kapuściński and W. G. Sebald as three recently deceased writers who would have been worthy laureates. "Tidningen Vi – STÃNDIGT DENNA HORACE!". Retrieved 23 November 2021.
  30. ^ Jacques Derrida: A Biography, Jason Powell, Continuum International, 2006, p. 11.
  31. ^ Bennington (1991), p. 325.
  32. ^ Derrida: A Biography, Benoît Peeters (translated by Andrew Brown), Polity Press, 2013, p. 3.
  33. ^ Derrida: A Biography, Benoît Peeters (translated by Andrew Brown), Polity Press, 2013, p. 2.
  34. ^ "I took part in the extraordinary transformation of the Algerian Jews; my great-grandparents were by language, custom, etc., still identified with Arabic culture. After the Cremieux Decree (1870), at the end of the 19th c., the following generation became bourgeois", Jacques Derrida The Last Interview 5 March 2009 at the Wayback Machine, May 2003.
  35. ^ a b Powell (2006), p. 12.
  36. ^ Obituary in The Guardian. Retrieved 2 August 2007.
  37. ^ Cixous (2001), p. vii; also see this interview with Derrida's long-term collaborator John Caputo 24 May 2005 at the Wayback Machine.
  38. ^ Peeters, Benoît (2012). Derrida: A Biography. Polity. p. 13. When he was circumcised, he was given a second forename, Elie, which was not entered on his birth certificate, unlike the equivalent names of his brother and sister. See also Derrida, Jacques (1993). "Circumfession". Jacques Derrida. The University of Chicago Press. p. 96. 'So I have borne, without bearing, without its ever being written (12-23-76)' the name of the prophet Élie, Elijah in English ... so I took myself toward the hidden name without its ever being written on the official records, the same name as that of the paternal uncle Eugène Eliahou Derrida ...
  39. ^ a b c d Derrida (1989) This Strange Institution Called Literature, pp. 35, 38–9.
  40. ^ a b c d Alan D. Schrift (2006), Twentieth-Century French Philosophy: Key Themes and Thinkers, Blackwell Publishing, p. 120.
  41. ^ Marc Goldschmidt, Jacques Derrida : une introduction, 2003, p. 231.
  42. ^ Derrida: A Biography. John Wiley & Sons. 27 August 2013. ISBN 9780745663029.
  43. ^ Caputo (1997), p. 25.
  44. ^ Bennington (1991), p. 330.
  45. ^ a b Powell (2006), pp. 34–5.
  46. ^ a b Powell (2006), p. 58.
  47. ^ Leslie Hill, The Cambridge Introduction to Jacques Derrida, Cambridge: Cambridge University Press, 2007, p. 55.
  48. ^ Jacques Derrida and Geoffrey Bennington, Jacques Derrida, Chicago: University of Chicago Press, 1994, p. 331
  49. ^ a b c Powell (2006), p. 145.
  50. ^ Jacques Derrida - Editions de Minuit
  51. ^ "Obituary: Jacques Derrida", by Derek Attridge and Thomas Baldwin, The Guardian, 11 October 2004. Retrieved 19 January 2010.
  52. ^ American Academy of Arts & Sciences (1985). "Members Elected May 8, 1985". Records of the Academy. 1984/1985 (1984/1985): 51. JSTOR 3785759. Retrieved 17 June 2021.
  53. ^ UC Irvine drops suit over Derrida's personal papers 20 May 2012 at the Wayback Machine
  54. ^ Jacques Derrida Former Professor of Media Philosophy at The European Graduate School / EGS.
  55. ^ "The Letter against Derrida's Honorary Degree, re-examined". Retrieved 3 September 2018.
  56. ^ IMDb
  57. ^ IMDb
  58. ^ philosophybasics.com
  59. ^ "Jacques Derrida Dies; Deconstructionist Philosopher", Washington Post, 9 October 2004. Retrieved 9 May 2012.
  60. ^ a b "The University of Heidelberg Mourns the Death of Jacques Derrida 4 March 2016 at the Wayback Machine"
  61. ^ a b Derrida (1988), Afterword, pp. 130–31.
  62. ^ Derrida (1989) This Strange Institution Called Literature, p. 54:

    Contrary to what some people believe or have an interest in making believe, I consider myself very much a historian, very historicist [...] Deconstruction calls for a highly "historian's" attitude (Of Grammatology, for example, is a history book through and through).

  63. ^ a b c d Ross Benjamin Hostile Obituary for Derrida, The Nation, 24 November 2004.
  64. ^ Derrida (1992) Cambridge Review, pp. 404, 408–13.
  65. ^ Derrida (1976) Where a Teaching Body Begins, English translation 2002, p. 72.
  66. ^ Derrida, Jacques (1993). "Spectres of Marx" (in French): 92. {{cite journal}}: Cite journal requires |journal= (help)
  67. ^ a b Royle, Nicholas (2004), Jacques Derrida, pp. 62–63.
  68. ^ Derrida and Ferraris (1997), p. 76:

    I take great interest in questions of language and rhetoric, and I think they deserve enormous consideration, but there is a point where the authority of final jurisdiction is neither rhetorical nor linguistic, nor even discursive. The notion of trace or of text is introduced to mark the limits of the linguistic turn. This is one more reason why I prefer to speak of 'mark' rather than of language. In the first place, the mark is not anthropological; it is prelinguistic; it is the possibility of language, and it is everywhere there is a relation to another thing or relation to another. For such relations, the mark has no need of language.

  69. ^ Saussure, Ferdinand de (1916) [trans. 1959]. Course in General Linguistics. New York: New York Philosophical Library. pp. 121–22.

    In language there are only differences. Even more important: a difference generally implies positive terms between which the difference is set up; but in language, there are only differences without positive terms. Whether we take the signified or the signifier, language has neither ideas nor sounds that existed before the linguistic system, but only conceptual and phonic differences that have issued from the system. The idea or phonic substance that a sign contains is of less importance than the other signs that surround it. [...] A linguistic system is a series of differences of sound combined with a series of differences of ideas; but the pairing of a certain number of acoustical signs with as many cuts made from the mass thought engenders a system of values.

  70. ^ a b Derrida (1967), Of Grammatology, Part II Introduction to the "Age of Rousseau," section 2 "...That Dangerous Supplement...", title The Exorbitant. Question of Method, pp. 158–59, 163.
  71. ^ a b Derrida (1988) Afterword, p. 136.
  72. ^ Reilly, Brian J. (2005) Jacques Derrida, in Kritzman (2005), p. 500.
  73. ^ Coward, Harold G. (1990) Derrida and Indian philosophy, pp. 83, 137.
  74. ^ Pidgen, Charles R. (1990) On a Defence of Derrida, in The Critical review (1990), Issues 30–32, pp. 40–41.
  75. ^ Sullivan, Patricia (2004), Jacques Derrida Dies; Deconstructionist Philosopher, in Washington Post, 10 October 2004, p. C11. Retrieved 2 August 2007.
  76. ^ Glendinning, Simon (2011). Jacques Derrida: A Very Short Introduction. Oxford University Press.
  77. ^ The dissertation was eventually published in 1990 with the title Le problème de la genèse dans la philosophie de Husserl. English translation: The Problem of Genesis in Husserl's Philosophy (2003).
  78. ^ Banham, Gary (1 January 2005). "The Problem of Genesis in Husserl's Philosophy, by Jacques Derrida". Journal of the British Society for Phenomenology. 36 (1): 99–101. doi:10.1080/00071773.2005.11007469. ISSN 0007-1773. S2CID 170686297.
  79. ^ J. Derrida (1967), interview with Henri Ronse, p. 5.
  80. ^ Jacques Derrida, "Structure, Sign, and Play in the Discourse of the Human Sciences," in Writing and Difference, trans. Alan Bass (Chicago: University of Chicago Press, 1978), p. 278.
  81. ^

    ... the entire history of the concept of structure, before the rupture of which we are speaking, must be thought of as a series of substitutions of centre for centre, as a linked chain of determinations of the centre. Successively, and in a regulated fashion, the centre receives different forms or names. The history of metaphysics, like the history of the West, is the history of these metaphors and metonymies. Its matrix ... is the determination of Being as presence in all senses of this word. It could be shown that all the names related to fundamentals, to principles, or to the centre have always designated an invariable presence – eidos, archē, telos, energeia, ousia (essence, existence, substance, subject), alētheia, transcendentality, consciousness, God, man, and so forth.

    — "Structure, Sign and Play" in Writing and Difference, p. 353.
  82. ^ Smith, David Woodruff (2018), "Phenomenology", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Summer 2018 ed.), Metaphysics Research Lab, Stanford University, retrieved 20 June 2021
  83. ^ Poythress, Vern S. (31 May 2012). "Philosophical Roots of Phenomenological and Structuralist Literary Criticism". The Works of John Frame & Vern Poythress. Retrieved 20 June 2021.{{cite web}}: CS1 maint: url-status (link)
  84. ^ Jacques Derrida, "'Genesis' and 'Structure' and Phenomenology," in Writing and Difference (London: Routledge, 1978), paper originally delivered in 1959 at Cerisy-la-Salle, and originally published in Gandillac, Goldmann & Piaget (eds.), Genèse et structure (The Hague: Morton, 1964), p. 167:

    All these formulations have been possible thanks to the initial distinction between different irreducible types of genesis and structure: worldly genesis and transcendental genesis, empirical structure, eidetic structure, and transcendental structure. To ask oneself the following historico-semantic question: "What does the notion of genesis in general, on whose basis the Husserlian diffraction could come forth and be understood, mean, and what has it always meant? What does the notion of structure in general, on whose basis Husserl operates and operates distinctions between empirical, eidetic, and transcendental dimensions mean, and what has it always meant throughout its displacements? And what is the historico-semantic relationship between Genesis and structure in general?" is not only simply to ask a prior linguistic question. It is to ask the question about the unity of the historical ground on whose basis a transcendental reduction is possible and is motivated by itself. It is to ask the question about the unity of the world from which transcendental freedom releases itself, in order to make the origin of this unity appear.

  85. ^ If in 1959 Derrida was addressing this question of genesis and structure to Husserl, that is, to phenomenology, then in "Structure, Sign, and Play in the Discourse of the Human Sciences" (also in Writing and Difference; see below), he addresses these same questions to Lévi-Strauss and the structuralists. This is clear from the very first line of the paper (p. 278):

    Perhaps something has occurred in the history of the concept of structure that could be called an "event," if this loaded word did not entail a meaning which it is precisely the function of structural—or structuralist—thought to reduce or to suspect.

    Between these two papers is staked Derrida's philosophical ground, if not indeed his step beyond or outside philosophy.

  86. ^ Derrida (1971), Scarpetta interview, quote from pp. 77–8:

    If the alterity of the other is posed, that is, only posed, does it not amount to the same, for example in the form of the "constituted object" or of the "informed product" invested with meaning, etc.? From this point of view, I would even say that the alterity of the other inscribes in this relationship that which in no case can be "posed." Inscription, as I would define it in this respect, is not a simple position: it is rather that by means of which every position is of itself confounded (différance): inscription, mark, text and not only thesis or theme-inscription of the thesis.

    On the phrase "default of origin" as applied to Derrida's work, cf. Bernard Stiegler, "Derrida and Technology: Fidelity at the Limits of Deconstruction and the Prosthesis of Faith," in Tom Cohen (ed.) Jacques Derrida and the Humanities (Cambridge & New York: Cambridge University Press, 2001). Stiegler understands Derrida's thinking of textuality and inscription in terms of a thinking of originary technicity, and in this context speaks of "the originary default of origin that arche-writing constitutes" (p. 239). See also Stiegler, Technics and Time, 1: The Fault of Epimetheus (Stanford: Stanford University Press, 1998).

  87. ^ It is opposed to the concept of original purity, which destabilises the thought of both "genesis" and "structure", cf. Rodolphe Gasché, The Tain of the Mirror (Cambridge, Massachusetts, & London: Harvard University Press, 1986), p. 146:

    It is an opening that is structural or the structurality of an opening. Yet each of these concepts excludes the other. It is thus as little a structure as it is an opening; it is as little static as it is genetic, as little structural as it is historical. It can be understood neither from a genetic nor from a structuralist and taxonomic point of view, nor from a combination of both points of view.

    And note that this complexity of the origin is thus not only spatial but temporal, which is why différance is a matter not only of difference, but of delay or deferral. One way in which this question is raised in relation to Husserl is thus the question of the possibility of a phenomenology of history, which Derrida raises in Edmund Husserl's Origin of Geometry: An Introduction (1962).

  88. ^ Cf. Rodolphe Gasché, "Infrastructures and Systematicity," in John Sallis (ed.), Deconstruction and Philosophy (Chicago & London: University of Chicago Press, 1987), pp. 3–4:

    One of the more persistent misunderstandings that have thus far forestalled a productive debate with Derrida's philosophical thought is the assumption, shared by many philosophers as well as literary critics, that within that thought just anything is possible. Derrida's philosophy is more often than not construed as a license for arbitrary free play in flagrant disregard of all established rules of argumentation, traditional requirements of thought, and ethical standards binding upon the interpretative community. Undoubtedly, some of the works of Derrida may not have been entirely innocent in this respect and may have contributed, however obliquely, to fostering to some extent that very misconception. But deconstruction which for many has come to designate the content and style of Derrida's thinking, reveals to even a superficial examination, a well-ordered procedure, a step-by-step type of argumentation based on an acute awareness of level-distinctions, a marked thoroughness and regularity... Deconstruction must be understood, we contend, as the attempt to "account," in a certain manner, for a heterogeneous variety or manifold of nonlogical contradictions and discursive equalities of all sorts that continues to haunt and fissure even the successful development of philosophical arguments and their systematic exposition.

  89. ^ a b Derrida (1967) interview with Henri Ronse, pp. 4–5: "[Speech and Phenomena] is perhaps the essay which I like most. Doubtless, I could have bound it as a long note to one or the other of the other two works. Of Grammatology refers to it and economizes its development. But in a classical philosophical architecture, Speech... would come first: in it is posed, at a point which appears juridically decisive for reasons that I cannot explain here, the question of the privilege of the voice and of phonetic writing in their relationship to the entire history of the West, such as this history can be represented by the history of metaphysics and metaphysics in its most modern, critical and vigilant form: Husserl's transcendental phenomenology."
  90. ^ a b Derrida (1967) interview with Henri Ronse, p. 8.
  91. ^ a b On the influence of Heidegger, Derrida claims in his "Letter to a Japanese Friend" (Derrida and différance, eds. Robert Bernasconi and David Wood) that the word "déconstruction" was his attempt both to translate and re-appropriate for his own ends the Heideggerian terms Destruktion and Abbau, via a word from the French language, the varied senses of which seemed consistent with his requirements. This relationship with the Heideggerian term was chosen over the Nietzschean term "demolition," as Derrida shared Heidegger's interest in renovating philosophy.
  92. ^ Derrida, J. Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas, Writing and Difference. Chicago: University of Chicago. 97–192.
  93. ^ Caputo (1997), p. 42.
  94. ^ Linguistics and Grammatology in Of Grammatology, pp. 27–73.
  95. ^ a b "From Restricted to General Economy: A Hegelianism without Reserve" in Writing and Difference.
  96. ^ a b "Cogito and the History of Madness" in Writing and Difference.
  97. ^ The Violence of the Letter: From Lévi-Strauss to Rousseau in Of Grammatology, pp. 101–140.
  98. ^ "Structure, Sign, and Play in the Discourse of the Human Sciences" in Writing and Difference
  99. ^ Of Grammatology, pp. 83–86.
  100. ^ "Freud and the Scene of Writing" in Writing and Difference.
  101. ^ "Edmond Jabès and the Question of the Book" and "Ellipsis" in Writing and Difference, pp. 64–78 and 295–300.
  102. ^ "La Parole soufflée" and "The Theater of Cruelty and the Closure of Representation" in Writing and Difference.
  103. ^ a b c d Lamont, Michele (November 1987). "How to Become a Dominant French Philosopher: The Case of Jacques Derrida" (PDF). American Journal of Sociology. 93 (3): 584–622. doi:10.1086/228790. JSTOR 2780292. S2CID 145090666.
  104. ^ a b c Wayne A. Borody (1998), pp. 3, 5, "Figuring the Phallogocentric Argument with Respect to the Classical Greek Philosophical Tradition". Nebula: A Netzine of the Arts and Science, Vol. 13 (pp. 1–27).
  105. ^ Hélène Cixous, Catherine Clément [1975] La jeune née.
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  108. ^ Graff (1993).
  109. ^ a b Sven Ove Hansson . Archived from the original on 18 July 2006. Retrieved 24 February 2008.{{cite web}}: CS1 maint: bot: original URL status unknown (link)Editorial From Theoria vol. 72, Part 1 (2006).
  110. ^ Derrida (1989), Of Spirit, pp. vii-1.
  111. ^ Derrida (1989) Of Spirit, p. 1
  112. ^ Derrida (1989), Of Spirit, pp. 7, 11, 117–118.
  113. ^ Derrida (1989), Of Spirit, pp. 8–12.
  114. ^ Powell (2006), p. 167.
  115. ^ Jack Reynolds, Jonathan Roffe (2004), Understanding Derrida, p. 49.
  116. ^ Gift of Death, pp. 57–72.
  117. ^ Leonard Lawlor, Derrida and Hume: The Basic Problem of Phenomenology, Indiana University Press, 2002, p. 211; Robert Magliola, On Deconstructing Life-Worlds: Buddhism, Christianity, Culture, Scholars Press of American Academy of Religion, 1997; Oxford University Press, 2000, pp. 157–165; Nicole Anderson, Derrida: Ethics Under Erasure, Bloomsbury, 2012, p. 24.
  118. ^ Nussbaum, Martha C. (1990). "Form and Content, Philosophy and Literature". Love's Knowledge: Essays on Philosophy and Literature (1st ed.). New York: Oxford University Press. pp. 29. ISBN 978-0195074857. "[He] chose to address the American Philosophical Association on the topic of Aristotle's theory of friendship ("Journal of Philosophy" 85 (1988), 632–44); Barbara Johnson's "A World of Difference" (Baltimore, 1987) argues that Deconstruction can make valuable ethical and social contributions; and in general there seems to be a return to the ethical and practical...
  119. ^ Rorty, R. (1995). Habermas, Derrida, and the functions of philosophy. Revue internationale de philosophie, 49(194 (4), 437–459.
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  121. ^ McCumber, J. (2000). Philosophy and Freedom: Derrida, Rorty, Habermas, Foucault. Indiana University Press.
  122. ^ B. L. Ettinger in conversation with Emmanuel Lévinas, "Que dirait Eurydice?" / "What would Eurydice Say?" (1991–93). Reprinted to coincide with Kabinet exhibition at Stedelijk Museum, Amsterdam. Paris: BLE Atelier, 1997. This is a reprint of Le féminin est cette différence inouïe (Livre d'artiste, 1994, and it includes the text of Time is the Breath of the Spirit, MOMA, Oxford, 1993.) Reprinted in Athena: Philosophical Studies. Vol. 2, 2006.
  123. ^ The Other Heading, pp. 5–6.
  124. ^ Derrida (2008), 15.
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  127. ^ MLA Brennan, Eugene. Review of Pourquoi la guerre aujourd’hui?, by Jean Baudrillard, Jacques Derrida. French Studies: A Quarterly Review, vol. 71 no. 3, 2017, p. 449-449. Project MUSE muse.jhu.edu/article/666299. APA Brennan, E. (2017). [Review of the book Pourquoi la guerre aujourd’hui?, by Jean Baudrillard, Jacques Derrida]. French Studies: A Quarterly Review 71(3), 449. https://www.muse.jhu.edu/article/666299. Chicago Brennan, Eugene. Review of Pourquoi la guerre aujourd’hui?, by Jean Baudrillard, Jacques Derrida. French Studies: A Quarterly Review 71, no. 3 (2017): 449-449. muse.jhu.edu/article/666299. Endnote TY - JOUR T1 - Pourquoi la guerre aujourd’hui? by Jean Baudrillard, Jacques Derrida (review) A1 - Brennan, Eugene JF - French Studies: A Quarterly Review VL - 71 IS - 3 SP - 449 EP - 449 PY - 2017 PB - Oxford University Press SN - 1468-2931 UR - https://muse.jhu.edu/pub/8/article/666299 N1 - Volume 71, Number 3, July 2017 ER -
  128. ^ . Archived from the original on 28 March 2021.
  129. ^ Bennington (1991), p. 332.
  130. ^ Derrida (1991) "A 'Madness' Must Watch Over Thinking", pp. 347–9.
  131. ^ Henley, Jon (23 February 2001). "Calls for legal child sex rebound on luminaries of May 68". The Guardian. Paris. from the original on 5 November 2019. Retrieved 20 October 2019. French law recognises in 12- and 13-year-olds a capacity for discernment that it can judge and punish," said a second petition signed by Sartre and De Beauvoir, along with fellow intellectuals Michel Foucault, Roland Barthes, Jacques Derrida; a leading child psychologist, Françoise Dolto; and writers Philippe Sollers, Alain Robbe-Grillet and Louis Aragon. "But it rejects such a capacity when the child's emotional and sexual life is concerned. It should acknowledge the right of children and adolescents to have relations with whomever they choose.
  132. ^ Powell (2006), p. 151.
  133. ^ Jacques Derrida, "'To Do Justice to Freud': The History of Madness in the Age of Psychoanalysis," Resistances of Psychoanalysis (Stanford: Stanford University Press, 1998), pp. 70–71.
  134. ^ Derrida, Jacques. "No Apocalypse, Not Now (full speed ahead, seven missiles, seven missives)". Diacritics, 1984.
  135. ^ Peeters, Benoît (2013). Derrida: A Biography. Cambridge: Polity. p. 234.
  136. ^ Peeters, Benoit (27 August 2013). Derrida: A Biography. John Wiley & Sons. ISBN 9780745663029.
  137. ^ Gide's Les nourritures terrestres, book IV: «Familles, je vous hais! Foyers clos; portes refermées; possessions jalouses du bonheur.»
  138. ^ 1991 Interview with Francois Ewald Wahn muß übers Denken wachen published in: Werner Kolk (Translator). Literataz. 1992, pp. 1–2. (German), as quoted in http://escholarship.org/uc/item/3891m6db#page-1
  139. ^ Pearson, Roger (15 May 2010). Stéphane Mallarmé. Reaktion Books. p. 217. ISBN 9781861897275.
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  141. ^ Dal Bo (2019).
  142. ^ Foucault, Michel, History of Madness, ed. Jean Khalfa, trans. Jonathan Murphy and Jean Khalfa (London: Routledge, 2006), pp. xxiv, 573.
  143. ^ a b Carlo Ginzburg [1976], Il formaggio e i vermi, translated in 1980 as The Cheese and the Worms: The Cosmos of a Sixteenth-Century Miller, trans. Anne Tedeschi (Baltimore: Johns Hopkins University Press), xviii. ISBN 978-0-8018-4387-7
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  147. ^ Speech and Phenomena, Introduction.
  148. ^ Of Grammatology, Part I.1.
  149. ^ Poster (2010), pp. 3–4, 12–13.
  150. ^ Derrida [1982] Excuse me, but I never said exactly so: Yet Another Derridean Interview April 13, 2016, at the Wayback Machine, with Paul Brennan, On the Beach (Glebe NSW, Australia). No.1/1983: p. 42.
  151. ^ Derrida 1972 Signature Event Context.
  152. ^ Chora L Works: Jacques Derrida and Peter Eisenman.
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  155. ^ (Nader El-Bizri, 2001, 2004, 2011, 2015)
  156. ^ Nader El-Bizri, "Being at Home Among Things: Heidegger's Reflections on Dwelling", Environment, Space, Place Vol. 3 (2011), pp. 47–71; Nader El-Bizri, "On Dwelling: Heideggerian Allusions to Architectural Phenomenology", Studia UBB. Philosophia, Vol. 60, No. 1 (2015): 5–30; Nader El-Bizri, "Phenomenology of Place and Space in our Epoch: Thinking along Heideggerian Pathways", in The Phenomenology of Real and Virtual Places, ed. E. Champion (London: Routledge, 2018), pp. 123–143.
  157. ^ Spivak, Gayatri Chakravorty (1995). "Ghostwriting". Diacritics. 25 (2): 64–84. doi:10.2307/465145. JSTOR 465145.
  158. ^ |Jacques Derrida|Marx & Sons|Sprinker, Michael, ed. (2008). "Chapter 10: Marx & Sons". Ghostly Deamarctations: A Symposium On Jacques Derrida's "Specters of Marx". chapter by Jacques Derrida. London: Verso. p. 223. ISBN 9781844672110.
  159. ^ Sprinker, Michael, ed. (2008). "Chapter 5: Marxism without Marx". Ghostly Deamarctations: A Symposium On Jacques Derrida's "Specters of Marx". chapter by Terry Eagleton. London: Verso. pp. 83–7. ISBN 9781844672110.
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  161. ^ "Truth and Consequences: How to Understand Jacques Derrida," The New Republic 197:14 (5 October 1987).
  162. ^ J. E. D'Ulisse, Derrida (1930–2004), New Partisan, 24 December 2004. 10 March 2016 at the Wayback Machine
  163. ^ Rorty, Richard. Contingency, Irony, and Solidarity. Cambridge: Cambridge University Press, 1989. ISBN 0-521-36781-6. Ch. 6: "From ironist theory to private allusions: Derrida".
  164. ^ "Deconstructing Jacques". The Guardian. 12 October 2004.
  165. ^ Chomsky, Noam (August 2012). "Postmodernism?". ZCommunications. Retrieved 27 September 2014.
  166. ^ Paul R. Gross and Norman Levitt,  Higher Superstition: The Academic Left and Its Quarrels With Science (Baltimore: Johns Hopkins University Press, 1994).
  167. ^ Barry Smith et al., "Open letter against Derrida receiving an honorary doctorate from Cambridge University," The Times [London], 9 May 1992 [1].
  168. ^ John Rawlings (1999) Presidential Lectures: Jacques Derrida: Introduction at Stanford University
  169. ^ Richmond, Sarah (April 1996). "Derrida and Analytical Philosophy: Speech Acts and their Force". European Journal of Philosophy. 4 (1): 38–62. doi:10.1111/j.1468-0378.1996.tb00064.x.
  170. ^ "Professor Hugh Mellor obituary" in The Times, 29 June 2920.
  171. ^ Derrida, Jacques (1995). "'Honoris Causa: "This is also very funny"'". Points . .: Interviews, 1974–1994 (1st ed.). New York: Stanford University Press. pp. 409–413. ISBN 978-0810103979. If it were only a question of "my" work, of the particular or isolated research of one individual, this wouldn't happen. Indeed, the violence of these denunciations derives from the fact that the work accused is part of a whole ongoing process. What is unfolding here, like the resistance it necessarily arouses, can't be limited to a personal "oeuvre," nor to a discipline, nor even to the academic institution. Nor in particular to a generation: it's often the active involvement of students and younger teachers which makes certain of our colleagues nervous to the point that they lose their sense of moderation and of the academic rules they invoke when they attack me and my work.
    If this work seems so threatening to them, this is because it isn't simply eccentric or strange, incomprehensible or exotic (which would allow them to dispose of it easily), but as I myself hope, and as they believe more than they admit, competent, rigorously argued, and carrying conviction in its re-examination of the fundamental norms and premises of a number of dominant discourses, the principles underlying many of their evaluations, the structures of academic institutions, and the research that goes on within them. What this kind of questioning does is modify the rules of the dominant discourse, it tries to politicize and democratize the university scene. ...
    In short, to answer your question about the "exceptional violence," the compulsive "ferocity," and the "exaggeration" of the "attacks," I would say that these critics organize and practice in my case a sort of obsessive personality cult which philosophers should know how to question and above all to moderate.
  172. ^ Richard Wolin, Preface to the MIT press edition: Note on a missing text. In R. Wolin (ed.) The Heidegger Controversy: A Critical Reader. Cambridge, MA: MIT Press. 1993, p. xiii. ISBN 0-262-73101-0.
  173. ^ NYBooks.com: 2658 and NYBooks.com: 2591.
  174. ^ Derrida, "The Work of Intellectuals and the Press (The Bad Example: How the New York Review of Books and Company do Business)", published in the book Points... (1995; see the footnote about ISBN 0-226-14314-7, here) (see also the [1992] French version Points de suspension: entretiens (ISBN 0-8047-2488-1) there).
  175. ^ Points, p. 434.
  176. ^ Anabell Guerrero Mendez, Obituary: Jacques Derrida, French intellectual, The Economist, 21 October 2004.
  177. ^ The Independent.
  178. ^ Jonathan Culler (2008) Why deconstruction still matters: A conversation with Jonathan Culler, interviewed by Paul Sawyer for The Cornell Chronicle, 24 January 2008.

Works cited

  • Geoffrey Bennington (1991). Jacques Derrida, University of Chicago Press. Section Curriculum vitae, pp. 325–36. Excerpts. ISBN 9780226042626
  • Caputo, John D. (ed.) (1997). Deconstruction in a Nutshell: A Conversation with Jacques Derrida. New York: Fordham University Press. Transcript (which is also available at the Wayback Machine (archived 1 September 2006)) of the Roundtable Discussion with Jacques Derrida at Villanova University, 3 October 1994. With commentary by Caputo.
  • Cixous, Hélène (2001). Portrait of Jacques Derrida as a Young Jewish Saint (English edition, New York: Columbia University Press, 2004). OCLC 1025139739, 265430083, 448343513, 1036830179
  • Derrida (1967): interview with Henri Ronse, republished in Positions (English edition, Chicago & London: University of Chicago Press, 1981).
  • Derrida (1971): interview with Guy Scarpetta, republished in Positions (English edition, Chicago & London: University of Chicago Press, 1981).
  • Derrida (1976). Where a Teaching Body Begins and How It Ends, republished in Who's Afraid of Philosophy?.
  • Derrida (1988). Afterword: Toward An Ethic of Discussion, published in the English translation of Limited Inc.
  • Derrida (1989). This Strange Institution Called Literature, interview published in Acts of Literature (1991), pp. 33–75
  • Derrida (1990). Once Again from the Top: Of the Right to Philosophy, interview with Robert Maggiori for Libération, 15 November 1990, republished in Points...: Interviews, 1974–1994 (1995).
  • Derrida (1991). "A 'Madness' Must Watch Over Thinking", interview with Francois Ewald for Le Magazine Litteraire, March 1991, republished in Points...: Interviews, 1974–1994 (1995).
  • Derrida (1992). Derrida's interview in The Cambridge Review 113, October 1992. Reprinted in Points...: Interviews, 1974–1994 Stanford University Press (1995) and retitled as Honoris Causa: "This is also extremely funny," pp. 399–421. Excerpt.
  • Derrida (1993). Specters of Marx.
  • Derrida et al. (1994): roundtable discussion: Of the Humanities and Philosophical Disciplines 25 October 2019 at the Wayback Machine Surfaces Vol. VI.108 (v.1.0A – 16 August 1996) – ISSN 1188-2492 Later republished in Ethics, Institutions, and the Right to Philosophy (2002).
  • Derrida and Ferraris (1997). I Have a Taste for Secret, 1993–5 conversations with Maurizio Ferraris and Giorgio Vattimo, in Derrida and Ferraris [1997] A Taste for the Secret, translated by Giacomo Donis.
  • Derrida (1997): interview Les Intellectuels: tentative de définition par eux-mêmes. Enquête, published in a special number of journal Lignes, 32 (1997): 57–68, republished in Papier Machine (2001), and translated into English as Intellectuals. Attempt at Definition by Themselves. Survey, in Derrida (2005) Paper machine.
  • Derrida (2002): Q&A session at Film Forum, New York City, 23 October 2002, transcript by Gil Kofman. Published in Kirby Dick, Amy Ziering Kofman, Jacques Derrida (2005). Derrida: screenplay and essays on the film.
  • Graff, Gerald (1993). Is Reason in Trouble? in Proc. Am. Philos. Soc., 137, no. 4, 1993, pp. 680–88.
  • Kritzman, Lawrence (ed., 2005). The Columbia History of Twentieth-Century French Thought, Columbia University Press.
  • Mackey, Louis (1984) with a reply by Searle. An Exchange on Deconstruction, in New York Review of Books, 2 February 1984.
  • Peeters, Benoît (2012). Derrida: A Biography. Polity.
  • Powell, Jason (2006). Jacques Derrida: A Biography. London and New York: Continuum.
  • Poster, Mark (1988). Critical theory and poststructuralism: in search of a context, section Introduction: Theory and the problem of Context.
  • Poster, Mark (2010). McLuhan and the Cultural Theory of Media, MediaTropes eJournal, Vol. II, No. 2 (2010): 1–18.
  • Searle (1983). The Word Turned Upside Down, in The New York Review of Books, October 1983.
  • Searle (2000). Reality Principles: An Interview with John R. Searle. Reason.com. February 2000 issue. Retrieved 30 August 2010.

Further reading

Biographies

  • Peeters, Benoît (2012) Derrida: A Biography. Cambridge: Polity
  • Salmon, Peter (2020) An Event, Perhaps: A Biography of Jacques Derrida. London: Verso. ISBN 9781788732802

Introductory works

  • Adleman, Dan (2010) "Deconstricting Derridean Genre Theory" (PDF)
  • Culler, Jonathan (1975) Structuralist Poetics.
  • Culler, Jonathan (1983) On Deconstruction: Theory and Criticism after Structuralism.
  • Descombes, Vincent (1980) Modern French Philosophy.
  • Deutscher, Penelope (2006) How to Read Derrida (ISBN 978-0-393-32879-0).
  • Mark Dooley and Liam Kavanagh (2007) The Philosophy of Derrida, London: Acumen Press, 2006; Montreal: McGill-Queen's University Press.
  • Goldschmit, Marc (2003) Jacques Derrida, une introduction Paris, Agora Pocket, ISBN 2-266-11574-X.
  • Hill, Leslie (2007) The Cambridge introduction to Jacques Derrida
  • Jameson, Fredric (1972) The Prison-House of Language.
  • Leitch, Vincent B. (1983) Deconstructive Criticism: An Advanced Introduction.
  • Lentricchia, Frank (1980) After the New Criticism.
  • Moati Raoul (2009), Derrida/Searle, déconstruction et langage ordinaire
  • Norris, Christopher (1987) Derrida (ISBN 0-674-19823-9).
  • Norris, Christopher (1982) Deconstruction: Theory and Practice.
  • Thomas, Michael (2006) The Reception of Derrida: Translation and Transformation.
  • Wise, Christopher (2009) Derrida, Africa, and the Middle East.

Other works

  • Agamben, Giorgio. "Pardes: The Writing of Potentiality," in Giorgio Agamben, Potentialities: Collected Essays in Philosophy, ed. and trans. Daniel Heller-Roazen, Stanford, CA: Stanford University Press, 2005. 205–19.
  • Beardsworth, Richard, Derrida and the Political (ISBN 0-415-10967-1).
  • Bennington, Geoffrey, Legislations (ISBN 0-86091-668-5).
  • Bennington, Geoffrey, Interrupting Derrida (ISBN 0-415-22427-6).
  • Critchley, Simon, The Ethics of Deconstruction: Derrida and Levinas, 3rd Edition. Edinburgh: Edinburgh University Press. 2014. ISBN 9780748689323.
  • Caputo, John D., The Prayers and Tears of Jacques Derrida.
  • Coward, Harold G. (ed) Derrida and Negative theology, SUNY 1992. ISBN 0-7914-0964-3
  • Dal Bo, F. Deconstructing the Talmud Routledge 2019. ISBN 978-1138208223
  • de Man, Paul, "The Rhetoric of Blindness: Jacques Derrida's Reading of Rousseau," in Paul de Man, Blindness and Insight: Essays in the Rhetoric of Contemporary Criticism, second edition, Minneapolis: University of Minnesota Press, 1983. 102–41.
  • El-Bizri, Nader, "Qui-êtes vous Khôra?: Receiving Plato's Timaeus", Existentia Meletai-Sophias 11 (2001), pp. 473–490.
  • El-Bizri, Nader, "ON KAI KHORA: Situating Heidegger between the Sophist and the Timaeus," Studia Phaenomenologica 4 (2004), pp. 73–98.
  • Fabbri, Lorenzo. "Chronotopologies of the Exception. Agamben and Derrida before the Camps", "Diacritics", Volume 39, Number 3 (2009): 77–95.
  • Foucault, Michel, "My Body, This Paper, This Fire," in Michel Foucault, History of Madness, ed. Jean Khalfa, trans. Jonathan Murphy and Jean Khalfa, London: Routledge, 2006. 550–74.
  • Fradet, Pierre-Alexandre, Derrida-Bergson. Sur l'immédiateté, Hermann, Paris, coll. "Hermann Philosophie", 2014. ISBN 9782705688318
  • Gasché, Rodolphe, Inventions of Difference: On Jacques Derrida.
  • Gasché, Rodolphe, The Tain of the Mirror.
  • Goldschmit, Marc, Une langue à venir. Derrida, l'écriture hyperbolique Paris, Lignes et Manifeste, 2006. ISBN 2-84938-058-X
  • Habermas, Jürgen, "Beyond a Temporalized Philosophy of Origins: Jacques Derrida's Critique of Phonocentrism," in Jürgen Habermas, The Philosophical Discourse of Modernity: Twelve Lectures, trans. Frederick G. Lawrence, Cambridge, MA: MIT Press, 1990. 161-84.
  • Hägglund, Martin, Radical Atheism: Derrida and the Time of Life, Stanford, CA: Stanford University Press, 2008.
  • Hamacher, Werner, Lingua amissa, Buenos Aires: Miño y Dávila editores, 2012.
  • Kierans, Kenneth (1997). "Beyond Deconstruction" (PDF). Animus. 2. ISSN 1209-0689. Retrieved 17 August 2011.
  • Kopić, Mario, Izazovi post-metafizike, Sremski Karlovci - Novi Sad: Izdavačka knjižarnica, 2007. (ISBN 978-86-7543-120-6)
  • Kopić, Mario, Nezacjeljiva rana svijeta, Zagreb: Antibarbarus, 2007. (ISBN 978-953-249-035-0)
  • Mackey, Louis, "Slouching Toward Bethlehem: Deconstructive Strategies in Theology," in Anglican Theological Review, Volume LXV, Number 3, July 1983. 255–272.
  • Llewelyn, John, Derrida on the Threshold of Sense, London: Macmillan, 1986.
  • Llewelyn, John, Appositions – of Jacques Derrida and Emmanuel Levinas, Bloomington: Indiana University Press, 2002.
  • Llewelyn, John, Margins of Religion: Between Kierkegaard and Derrida, Bloomington: Indiana University Press, 2009.
  • Mackey, Louis, "A Nicer Knowledge of Belief" in Loius Mackey, An Ancient Quarrel Continued: The Troubled Marriage of Philosophy and Literature, Lanham, University Press of America, 2002. 219–240 (ISBN 978-0761822677).
  • Magliola, Robert, Derrida on the Mend, Lafayette: Purdue UP, 1984; 1986; rpt. 2000 (ISBN 0-911198-69-5). (Initiated what has become a very active area of study in Buddhology and comparative philosophy, the comparison of Derridean deconstruction and Buddhist philosophy, especially Madhyamikan and Zen Buddhist philosophy.)
  • Magliola, Robert, On Deconstructing Life-Worlds: Buddhism, Christianity, Culture, Atlanta: Scholars P, American Academy of Religion, 1997; Oxford: Oxford UP, 2000 (ISBN 0-7885-0296-4). (Further develops comparison of Derridean thought and Buddhism.)
  • Marder, Michael, The Event of the Thing: Derrida's Post-Deconstructive Realism, Toronto: Toronto UP, 2009. (ISBN 0-8020-9892-4)
  • Miller, J. Hillis, For Derrida, New York: Fordham University Press, 2009.
  • Mouffe, Chantal (ed.), Deconstruction and Pragmatism, with essays by Simon Critchley, Ernesto Laclau, Richard Rorty, and Derrida.
  • Park, Jin Y., ed., Buddhisms and Deconstructions, Lanham: Rowland and Littlefield, 2006 (ISBN 978-0-7425-3418-6; ISBN 0-7425-3418-9). (Several of the collected papers specifically treat Derrida and Buddhist thought.)
  • Rapaport, Herman, Later Derrida (ISBN 0-415-94269-1).
  • Rorty, Richard, "From Ironist Theory to Private Allusions: Derrida," in Richard Rorty, Contingency, Irony, and Solidarity, Cambridge: Cambridge University Press, 1989. 121-37.
  • Ross, Stephen David, Betraying Derrida, for Life, Atropos Press, 2013.
  • Roudinesco, Elisabeth, Philosophy in Turbulent Times: Canguilhem, Sartre, Foucault, Althusser, Deleuze, Derrida, Columbia University Press, New York, 2008.
  • Sallis, John (ed.), Deconstruction and Philosophy, with essays by Rodolphe Gasché, John D. Caputo, Robert Bernasconi, David Wood, and Derrida.
  • Sallis, John (2009). The Verge of Philosophy. University of Chicago Press. ISBN 978-0-226-73431-6.
  • Salvioli, Marco, Il Tempo e le Parole. Ricoeur e Derrida a "margine" della fenomenologia, ESD, Bologna 2006.
  • Smith, James K. A., Jacques Derrida: Live Theory.
  • Sprinker, Michael, ed. Ghostly Demarcations: A Symposium on Jacques Derrida's Specters of Marx, London and New York: Verso, 1999; rpt. 2008. (Includes Derrida's reply, "Marx & Sons.")
  • Stiegler, Bernard, "Derrida and Technology: Fidelity at the Limits of Deconstruction and the Prosthesis of Faith," in Tom Cohen (ed.), Jacques Derrida and the Humanities (ISBN 0-521-62565-3).
  • Wood, David (ed.), Derrida: A Critical Reader, Wiley-Blackwell, 1992.
  • Zlomislic, Marko, Jacques Derrida's Aporetic Ethics, Lexington Books, 2004.

External links

  • Leonard Lawlor. Entry in the Stanford Encyclopedia of Philosophy
  • Gerry Coulter. . Volume 2, Number 1, January 2005
  • John Rawlings. Jacques Derrida Stanford Presidential Lectures in the Humanities and Arts
  • Jean-Michel Rabaté. at the Wayback Machine (archived 3 May 2003) Johns Hopkins Guide to Literary Theory.
  • Eddie Yeghiayan. Books and contributions to books at the Library of Congress Web Archives (archived 15 November 2001) (up to 2001), Bibliography and translations list
  • Guide to the Jacques Derrida Papers. Special Collections and Archives, The UC Irvine Libraries, Irvine, California.
  • Guide to the Saffa Fathy Video Recordings of Jacques Derrida Lectures. Special Collections and Archives, The UC Irvine Libraries, Irvine, California.
  • Guide to the Jacques Derrida Listserv Collection. Special Collections and Archives, The UC Irvine Libraries, Irvine, California.
  • Mario Perniola, , in "SubStance" (University of California), 2005, n.1, issue 106.
  • Rick Roderick, Derrida and the Ends of Man, in "The Self Under Siege: Philosophy in the 20th Century (1993)" (University of Texas, Austin).

jacques, derrida, derrida, redirects, here, other, uses, derrida, disambiguation, french, ʒak, dɛʁida, born, jackie, Élie, derrida, july, 1930, october, 2004, algerian, born, french, philosopher, developed, philosophy, deconstruction, which, utilized, numerous. Derrida redirects here For other uses see Derrida disambiguation Jacques Derrida ˈ d ɛr ɪ d e French ʒak dɛʁida born Jackie Elie Derrida 6 15 July 1930 9 October 2004 was an Algerian born French philosopher He developed the philosophy of deconstruction which he utilized in numerous texts and which was developed through close readings of the linguistics of Ferdinand de Saussure and Husserlian and Heideggerian phenomenology 7 8 9 He is one of the major figures associated with post structuralism and postmodern philosophy 10 11 12 although he distanced himself from post structuralism and never used this word postmodernity 13 Jacques DerridaBornJackie Elie Derrida 1930 07 15 15 July 1930El Biar French AlgeriaDied9 October 2004 2004 10 09 aged 74 Paris FranceEducationEcole Normale Superieure B A M A 1954 Dr cand 1957 Harvard University postgrad 1956 57 University of Paris DrE 1980 SpouseMarguerite Aucouturier m 1957 wbr Children3 including Pierre AlferiEra20th century philosophyRegionWestern philosophySchoolContinental philosophyPost structuralism disavowed DeconstructionRadical hermeneutics 1 InstitutionsUniversity of ParisEcole Normale SuperieureEcole des Hautes Etudes en Sciences SocialesCollege international de philosophieEuropean Graduate SchoolUniversity of California IrvineNotable studentsJean Luc Marion 4 Francis Fukuyama 5 Notable ideasDeconstructiondifferancephallogocentrismfree playarche writingmetaphysics of presenceinvaginationpharmakontracehauntologysous raturekhoraCitationalityInfluences PlatoDarwinJoyceNietzscheDe SaussureAustinHeideggerBatailleBenjaminLevinasFreudHusserlRousseauMarxLevi StraussBarthesBlanchotKierkegaardHegelGenetKafkaMeister Eckhart 2 Influenced Jean Luc NancyGayatri Chakravorty SpivakPaul de ManPhilippe Lacoue LabartheMaebh LongGeoffrey HartmanJohn D CaputoJames KA SmithJudith ButlerCatherine MalabouBernard StieglerBeatrice Galinon MelenecPeter RollinsRichard RortySarah KofmanPaul B PreciadoTheodore Jennings 3 List of thinkers influenced by deconstructionDuring his career Derrida published more than 40 books together with hundreds of essays and public presentations He had a significant influence on the humanities and social sciences including philosophy literature law 14 15 16 anthropology 17 historiography 18 applied linguistics 19 sociolinguistics 20 psychoanalysis 21 music architecture and political theory Into the 2000s his work retained major academic influence throughout the United States 22 continental Europe South America and all other countries where continental philosophy has been predominant particularly in debates around ontology epistemology especially concerning social sciences ethics aesthetics hermeneutics and the philosophy of language In most of the Anglosphere where analytic philosophy is dominant Derrida s influence is most presently felt in literary studies due to his longstanding interest in language and his association with prominent literary critics from his time at Yale He also influenced architecture in the form of deconstructivism music 23 especially in the musical atmosphere of hauntology art 24 and art criticism 25 Particularly in his later writings Derrida addressed ethical and political themes in his work Some critics consider Speech and Phenomena 1967 to be his most important work Others cite Of Grammatology 1967 Writing and Difference 1967 and Margins of Philosophy 1972 These writings influenced various activists and political movements 26 He became a well known and influential public figure while his approach to philosophy and the notorious abstruseness of his work made him controversial 26 27 He was often named but never awarded for a Nobel Prize in Literature 28 29 Contents 1 Life 2 Philosophy 2 1 Early works 2 2 Phenomenology vs structuralism debate 1959 2 3 1967 1972 2 4 1973 1980 2 5 Of Spirit 1987 2 6 1990s political and ethical themes 2 7 The Work of Mourning 1981 2001 2 8 2002 film 2 9 Debate with Jean Baudrillard 3 Politics 4 Influences on Derrida 5 Peers and contemporaries 5 1 Nancy and Lacoue Labarthe 5 2 Paul de Man 5 3 Michel Foucault 5 4 Derrida s translators 5 5 Marshall McLuhan 5 6 Architectural thinkers 6 Criticism 6 1 Criticism from Marxists 6 2 Criticism from Anglophone philosophers 6 2 1 Searle Derrida debate 6 2 2 Cambridge honorary doctorate 6 2 3 Dispute with Richard Wolin and the NYRB 6 3 Critical obituaries 6 4 Major works 7 See also 8 Notes 9 Works cited 10 Further reading 10 1 Biographies 10 2 Introductory works 10 3 Other works 11 External linksLife EditDerrida was born on 15 July 1930 in a summer home in El Biar Algiers Algeria 6 to Haim Aaron Prosper Charles known as Aime Derrida 1896 1970 who worked all his life for the wine and spirits company Tachet including as a travelling salesman his son reflected the job was exhausting and humiliating his father forced to be a docile employee to the extent of waking early to do the accounts at the dining room table 30 and Georgette Sultana Esther 1901 1991 31 daughter of Moise Safar 32 His family was Sephardic Jewish originally from Toledo and became French in 1870 when the Cremieux Decree granted full French citizenship to the Jews of Algeria 33 34 His parents named him Jackie which they considered to be an American name although he would later adopt a more correct version of his first name when he moved to Paris some reports indicate that he was named Jackie after the American child actor Jackie Coogan who had become well known around the world via his role in the 1921 Charlie Chaplin film The Kid 35 36 37 He was also given the middle name Elie after his paternal uncle Eugene Eliahou at his circumcision this name was not recorded on his birth certificate unlike those of his siblings and he would later call it his hidden name 38 Derrida was the third of five children His elder brother Paul Moise died at less than three months old the year before Derrida was born leading him to suspect throughout his life his role as a replacement for his deceased brother 35 Derrida spent his youth in Algiers and in El Biar On the first day of the school year in 1942 French administrators in Algeria implementing antisemitism quotas set by the Vichy government expelled Derrida from his lycee He secretly skipped school for a year rather than attend the Jewish lycee formed by displaced teachers and students and also took part in numerous football competitions he dreamed of becoming a professional player In this adolescent period Derrida found in the works of philosophers and writers such as Rousseau Nietzsche and Gide an instrument of revolt against family and society 39 His reading also included Camus and Sartre 39 In the late 1940s he attended the Lycee Bugeaud fr in Algiers 40 in 1949 he moved to Paris 7 27 attending the Lycee Louis le Grand 40 where his professor of philosophy was Etienne Borne 41 At that time he prepared for his entrance exam to the prestigious Ecole Normale Superieure ENS after failing the exam on his first try he passed it on the second and was admitted in 1952 27 On his first day at ENS Derrida met Louis Althusser with whom he became friends A professor of his Jan Czarnecki was a progressive Protestant who would become a signer of the Manifesto of the 121 42 After visiting the Husserl Archive in Leuven Belgium 1953 1954 he completed his master s degree in philosophy diplome d etudes superieures fr on Edmund Husserl see below He then passed the highly competitive agregation exam in 1956 Derrida received a grant for studies at Harvard University and he spent the 1956 57 academic year reading James Joyce s Ulysses at the Widener Library 43 In June 1957 he married the psychoanalyst Marguerite Aucouturier in Boston During the Algerian War of Independence of 1954 1962 Derrida asked to teach soldiers children in lieu of military service teaching French and English from 1957 to 1959 Following the war from 1960 to 1964 Derrida taught philosophy at the Sorbonne where he was an assistant of Suzanne Bachelard daughter of Gaston Georges Canguilhem Paul Ricœur who in these years coined the term hermeneutics of suspicion and Jean Wahl 44 His wife Marguerite gave birth to their first child Pierre in 1963 In 1964 on the recommendation of Louis Althusser and Jean Hyppolite Derrida got a permanent teaching position at the ENS which he kept until 1984 45 46 In 1965 Derrida began an association with the Tel Quel group of literary and philosophical theorists which lasted for seven years 46 Derrida s subsequent distance from the Tel Quel group after 1971 was connected to his reservations about their embrace of Maoism and of the Chinese Cultural Revolution 47 With Structure Sign and Play in the Discourse of the Human Sciences his contribution to a 1966 colloquium on structuralism at Johns Hopkins University his work began to gain international prominence At the same colloquium Derrida would meet Jacques Lacan and Paul de Man the latter an important interlocutor in the years to come 48 A second son Jean was born in 1967 In the same year Derrida published his first three books Writing and Difference Speech and Phenomena and Of Grammatology In 1980 he received his first honorary doctorate from Columbia University and was awarded his State doctorate doctorat d Etat by submitting to the University of Paris ten of his previously published books in conjunction with a defense of his intellectual project under the title L inscription de la philosophie Recherches sur l interpretation de l ecriture Inscription in Philosophy Research on the Interpretation of Writing 40 49 The text of Derrida s defense was based on an abandoned draft thesis he had prepared in 1957 under the direction of Jean Hyppolite at the ENS entitled The Ideality of the Literary Object 49 L idealite de l objet litteraire 50 his 1980 dissertation was subsequently published in English translation as The Time of a Thesis Punctuations In 1983 Derrida collaborated with Ken McMullen on the film Ghost Dance Derrida appears in the film as himself and also contributed to the script Derrida traveled widely and held a series of visiting and permanent positions Derrida became full professor directeur d etudes at the Ecole des Hautes Etudes en Sciences Sociales in Paris from 1984 he had been elected at the end of 1983 49 With Francois Chatelet and others he in 1983 co founded the College international de philosophie CIPH International college of philosophy an institution intended to provide a location for philosophical research which could not be carried out elsewhere in the academia He was elected as its first president In 1985 Sylviane Agacinski gave birth to Derrida s third child Daniel 51 On 8 May 1985 Derrida was elected a Foreign Honorary Member of the American Academy of Arts and Sciences to Class IV Humanities Section 3 Criticism and Philology 52 In 1986 Derrida became Professor of the Humanities at the University of California Irvine where he taught until shortly before his death in 2004 His papers were filed in the university archives After Derrida s death his widow and sons said they wanted copies of UCI s archives shared with the Institute of Contemporary Publishing Archives in France The university had sued in an attempt to get manuscripts and correspondence from Derrida s widow and children that it believed the philosopher had promised to UC Irvine s collection although it dropped the suit in 2007 53 Derrida was a regular visiting professor at several other major American and European universities including Johns Hopkins University Yale University New York University Stony Brook University The New School for Social Research and European Graduate School 54 He was awarded honorary doctorates by the University of Cambridge 1992 Columbia University The New School for Social Research the University of Essex Katholieke Universiteit Leuven the University of Silesia the University of Coimbra the University of Athens and many others around the world In 2001 he received the Adorno Preis from the University of Frankfurt Derrida s honorary degree at Cambridge was protested by leading philosophers in the analytic tradition Philosophers including Quine Marcus and Armstrong wrote a letter to the university objecting that Derrida s work does not meet accepted standards of clarity and rigour and Academic status based on what seems to us to be little more than semi intelligible attacks upon the values of reason truth and scholarship is not we submit sufficient grounds for the awarding of an honorary degree in a distinguished university 55 Late in his life Derrida participated in making two biographical documentaries D ailleurs Derrida Derrida s Elsewhere by Safaa Fathy 1999 56 and Derrida by Kirby Dick and Amy Ziering Kofman 2002 57 Derrida was diagnosed with pancreatic cancer in 2003 which reduced his speaking and travelling engagements 58 He died during surgery in a hospital in Paris in the early hours of 9 October 2004 59 26 At the time of his death Derrida had agreed to go for the summer to Heidelberg as holder of the Gadamer professorship 60 whose invitation was expressed by the hermeneutic philosopher himself before his death Peter Hommelhoff Rector at Heidelberg by that time would summarize Derrida s place as Beyond the boundaries of philosophy as an academic discipline he was a leading intellectual figure not only for the humanities but for the cultural perception of a whole age 60 Philosophy EditMain article Deconstruction Derrida referred to himself as a historian 61 62 He questioned assumptions of the Western philosophical tradition and also more broadly Western culture 63 By questioning the dominant discourses and trying to modify them he attempted to democratize the university scene and to politicize it 64 Derrida called his challenge to the assumptions of Western culture deconstruction 63 On some occasions Derrida referred to deconstruction as a radicalization of a certain spirit of Marxism 65 66 With his detailed readings of works from Plato to Rousseau to Heidegger Derrida frequently argues that Western philosophy has uncritically allowed metaphorical depth models jargon to govern its conception of language and consciousness He sees these often unacknowledged assumptions as part of a metaphysics of presence to which philosophy has bound itself This logocentrism Derrida argues creates marked or hierarchized binary oppositions that have an effect on everything from our conception of speech s relation to writing to our understanding of racial difference Deconstruction is an attempt to expose and undermine such metaphysics Derrida approaches texts as constructed around binary oppositions which all speech has to articulate if it intends to make any sense whatsoever This approach to text is in a broad sense influenced by the semiology of Ferdinand de Saussure 67 68 Saussure considered to be one of the fathers of structuralism posited that terms get their meaning in reciprocal determination with other terms inside language 69 Perhaps Derrida s most quoted and famous assertion 67 which appears in an essay on Rousseau in his book Of Grammatology 1967 70 is the statement that there is no out of context il n y a pas de hors texte 70 Critics of Derrida have been often accused of having mistranslated the phrase in French to suggest he had written Il n y a rien en dehors du texte There is nothing outside the text and of having widely disseminated this translation to make it appear that Derrida is suggesting that nothing exists but words 71 72 73 74 75 Derrida once explained that this assertion which for some has become a sort of slogan in general so badly understood of deconstruction means nothing else there is nothing outside context In this form which says exactly the same thing the formula would doubtless have been less shocking 71 76 Early works Edit Derrida began his career examining the limits of phenomenology His first lengthy academic manuscript written as a dissertation for his diplome d etudes superieures and submitted in 1954 concerned the work of Edmund Husserl 77 Gary Banham has said that the dissertation is in many respects the most ambitious of Derrida s interpretations with Husserl not merely in terms of the number of works addressed but also in terms of the extraordinarily focused nature of its investigation 78 In 1962 he published Edmund Husserl s Origin of Geometry An Introduction which contained his own translation of Husserl s essay Many elements of Derrida s thought were already present in this work In the interviews collected in Positions 1972 Derrida said In this essay the problematic of writing was already in place as such bound to the irreducible structure of deferral in its relationships to consciousness presence science history and the history of science the disappearance or delay of the origin etc this essay can be read as the other side recto or verso as you wish of Speech and Phenomena Derrida 1967 interview with Henri Ronse 79 Derrida first received major attention outside France with his lecture Structure Sign and Play in the Discourse of the Human Sciences delivered at Johns Hopkins University in 1966 and subsequently included in Writing and Difference The conference at which this paper was delivered was concerned with structuralism then at the peak of its influence in France but only beginning to gain attention in the United States Derrida differed from other participants by his lack of explicit commitment to structuralism having already been critical of the movement He praised the accomplishments of structuralism but also maintained reservations about its internal limitations 80 this has led US academics to label his thought as a form of post structuralism 10 11 81 The effect of Derrida s paper was such that by the time the conference proceedings were published in 1970 the title of the collection had become The Structuralist Controversy The conference was also where he met Paul de Man who would be a close friend and source of great controversy as well as where he first met the French psychoanalyst Jacques Lacan with whose work Derrida had a mixed relationship Phenomenology vs structuralism debate 1959 Edit In the early 1960s Derrida began speaking and writing publicly addressing the most topical debates at the time One of these was the new and increasingly fashionable movement of structuralism which was being widely favoured as the successor to the phenomenology approach the latter having been started by Husserl sixty years earlier Derrida s countercurrent take on the issue at a prominent international conference was so influential that it reframed the discussion from a celebration of the triumph of structuralism to a phenomenology vs structuralism debate Phenomenology as envisioned by Husserl is a method of philosophical inquiry that rejects the rationalist bias that has dominated Western thought since Plato in favor of a method of reflective attentiveness that discloses the individual s lived experience for those with a more phenomenological bent the goal was to understand experience by comprehending and describing its genesis the process of its emergence from an origin or event 82 For the structuralists this was a false problem and the depth of experience could in fact only be an effect of structures which are not themselves experiential 83 In that context in 1959 Derrida asked the question Must not structure have a genesis and must not the origin the point of genesis be already structured in order to be the genesis of something 84 In other words every structural or synchronic phenomenon has a history and the structure cannot be understood without understanding its genesis 85 At the same time in order that there be movement or potential the origin cannot be some pure unity or simplicity but must already be articulated complex such that from it a diachronic process can emerge This original complexity must not be understood as an original positing but more like a default of origin which Derrida refers to as iterability inscription or textuality 86 It is this thought of originary complexity that sets Derrida s work in motion and from which all of its terms are derived including deconstruction 87 Derrida s method consisted in demonstrating the forms and varieties of this originary complexity and their multiple consequences in many fields He achieved this by conducting thorough careful sensitive and yet transformational readings of philosophical and literary texts to determine what aspects of those texts run counter to their apparent systematicity structural unity or intended sense authorial genesis By demonstrating the aporias and ellipses of thought Derrida hoped to show the infinitely subtle ways in which this originary complexity which by definition cannot ever be completely known works its structuring and destructuring effects 88 1967 1972 Edit Derrida s interests crossed disciplinary boundaries and his knowledge of a wide array of diverse material was reflected in the three collections of work published in 1967 Speech and Phenomena Of Grammatology initially submitted as a Doctorat de specialite thesis under Maurice de Gandillac 40 and Writing and Difference 89 On several occasions Derrida has acknowledged his debt to Husserl and Heidegger and stated that without them he would not have said a single word 90 91 Among the questions asked in these essays are What is meaning what are its historical relationships to what is purportedly identified under the rubric voice as a value of presence presence of the object presence of meaning to consciousness self presence in so called living speech and in self consciousness 89 In another essay in Writing and Difference entitled Violence and Metaphysics An Essay on the Thought of Emmanuel Levinas the roots of another major theme in Derrida s thought emerge the Other as opposed to the Same 92 Deconstructive analysis deprives the present of its prestige and exposes it to something tout autre wholly other beyond what is foreseeable from the present beyond the horizon of the same 93 Other than Rousseau Husserl Heidegger and Levinas these three books discussed and or relied upon the works of many philosophers and authors including linguist Saussure 94 Hegel 95 Foucault 96 Bataille 95 Descartes 96 anthropologist Levi Strauss 97 98 paleontologist Leroi Gourhan 99 psychoanalyst Freud 100 and writers such as Jabes 101 and Artaud 102 This collection of three books published in 1967 elaborated Derrida s theoretical framework Derrida attempts to approach the very heart of the Western intellectual tradition characterizing this tradition as a search for a transcendental being that serves as the origin or guarantor of meaning The attempt to ground the meaning relations constitutive of the world in an instance that itself lies outside all relationality was referred to by Heidegger as logocentrism and Derrida argues that the philosophical enterprise is essentially logocentric 103 and that this is a paradigm inherited from Judaism and Hellenism 104 He in turn describes logocentrism as phallocratic patriarchal and masculinist 104 105 Derrida contributed to the understanding of certain deeply hidden philosophical presuppositions and prejudices in Western culture 104 arguing that the whole philosophical tradition rests on arbitrary dichotomous categories such as sacred profane signifier signified mind body and that any text contains implicit hierarchies by which an order is imposed on reality and by which a subtle repression is exercised as these hierarchies exclude subordinate and hide the various potential meanings 103 Derrida refers to his procedure for uncovering and unsettling these dichotomies as deconstruction of Western culture 106 In 1968 he published his influential essay Plato s Pharmacy in the French journal Tel Quel 107 108 This essay was later collected in Dissemination one of three books published by Derrida in 1972 along with the essay collection Margins of Philosophy and the collection of interviews entitled Positions 1973 1980 Edit Starting in 1972 Derrida produced on average more than one book per year Derrida continued to produce important works such as Glas 1974 and The Post Card From Socrates to Freud and Beyond 1980 Derrida received increasing attention in the United States after 1972 where he was a regular visiting professor and lecturer at several major American universities In the 1980s during the American culture wars conservatives started a dispute over Derrida s influence and legacy upon American intellectuals 63 and claimed that he influenced American literary critics and theorists more than academic philosophers 103 109 need quotation to verify Of Spirit 1987 Edit On 14 March 1987 Derrida presented at the CIPH conference entitled Heidegger Open Questions a lecture which was published in October 1987 as Of Spirit Heidegger and the Question It follows the shifting role of Geist spirit through Heidegger s work noting that in 1927 spirit was one of the philosophical terms that Heidegger set his sights on dismantling 110 With his Nazi political engagement in 1933 however Heidegger came out as a champion of the German Spirit and only withdrew from an exalting interpretation of the term in 1953 Derrida asks What of this meantime 111 His book connects in a number of respects with his long engagement of Heidegger such as The Ends of Man in Margins of Philosophy his Paris seminar on philosophical nationality and nationalism in the mid 1980s and the essays published in English as Geschlecht and Geschlecht II 112 He considers four guiding threads of Heideggerian philosophy that form the knot of this Geflecht braid the question of the question the essence of technology the discourse of animality and epochality or the hidden teleology or the narrative order 113 Of Spirit contributes to the long debate on Heidegger s Nazism and appeared at the same time as the French publication of a book by a previously unknown Chilean writer Victor Farias who charged that Heidegger s philosophy amounted to a wholehearted endorsement of the Nazi Sturmabteilung SA faction Derrida responded to Farias in an interview Heidegger the Philosopher s Hell and a subsequent article Comment donner raison How to Concede with Reasons He called Farias a weak reader of Heidegger s thought adding that much of the evidence Farias and his supporters touted as new had long been known within the philosophical community 114 1990s political and ethical themes Edit Some have argued that Derrida s work took a political and ethical turn in the 1990s Texts cited as evidence of such a turn include Force of Law 1990 as well as Specters of Marx 1994 and Politics of Friendship 1994 Some refer to The Gift of Death as evidence that he began more directly applying deconstruction to the relationship between ethics and religion In this work Derrida interprets passages from the Bible particularly on Abraham and the Sacrifice of Isaac 115 116 and from Soren Kierkegaard s Fear and Trembling However scholars such as Leonard Lawlor Robert Magliola and Nicole Anderson have argued that the turn has been exaggerated 117 additional citation s needed Some including Derrida himself have argued that much of the philosophical work done in his political turn can be dated to earlier essays 118 Derrida develops an ethicist view respecting to hospitality exploring the idea that two types of hospitalities exist conditional and unconditional Though this contributed to the works of many scholars Derrida was seriously criticized for this 119 120 121 Derrida s contemporary readings of Emmanuel Levinas Walter Benjamin Carl Schmitt Jan Patocka on themes such as law justice responsibility and friendship had a significant impact on fields beyond philosophy Derrida and Deconstruction influenced aesthetics literary criticism architecture film theory anthropology sociology historiography law psychoanalysis theology feminism gay and lesbian studies and political theory Jean Luc Nancy Richard Rorty Geoffrey Hartman Harold Bloom Rosalind Krauss Helene Cixous Julia Kristeva Duncan Kennedy Gary Peller Drucilla Cornell Alan Hunt Hayden White Mario Kopic and Alun Munslow are some of the authors who have been influenced by deconstruction Derrida delivered a eulogy at Levinas funeral later published as Adieu a Emmanuel Levinas an appreciation and exploration of Levinas s moral philosophy Derrida used Bracha L Ettinger s interpretation of Levinas notion of femininity and transformed his own earlier reading of this subject respectively 122 Derrida continued to produce readings of literature writing extensively on Maurice Blanchot Paul Celan and others In 1991 he published The Other Heading in which he discussed the concept of identity as in cultural identity European identity and national identity in the name of which in Europe have been unleashed the worst violences the crimes of xenophobia racism anti Semitism religious or nationalist fanaticism 123 At the 1997 Cerisy Conference Derrida delivered a ten hour address on the subject of the autobiographical animal entitled The Animal That Therefore I Am More To Follow Engaging with questions surrounding the ontology of nonhuman animals the ethics of animal slaughter and the difference between humans and other animals the address has been seen as initiating a late animal turn in Derrida s philosophy although Derrida himself has said that his interest in animals is present in his earliest writings 124 The Work of Mourning 1981 2001 Edit Beginning with The Deaths of Roland Barthes in 1981 Derrida produced a series of texts on mourning and memory occasioned by the loss of his friends and colleagues many of them new engagements with their work Memoires for Paul de Man a book length lecture series presented first at Yale and then at Irvine as Derrida s Wellek Lecture followed in 1986 with a revision in 1989 that included Like the Sound of the Sea Deep Within a Shell Paul de Man s War Ultimately fourteen essays were collected into The Work of Mourning 2001 which was expanded in the 2003 French edition Chaque fois unique la fin du monde literally Unique each time the end of the world to include essays dedicated to Gerard Granel and Maurice Blanchot 2002 film Edit In October 2002 at the theatrical opening of the film Derrida he said that in many ways he felt more and more close to Guy Debord s work and that this closeness appears in Derrida s texts Derrida mentioned in particular everything I say about the media technology the spectacle and the criticism of the show so to speak and the markets the becoming a spectacle of everything and the exploitation of the spectacle 125 Among the places in which Derrida mentions the Spectacle is a 1997 interview about the notion of the intellectual 126 Debate with Jean Baudrillard Edit On 19 February 2003 with the 2003 invasion of Iraq impending Rene Major fr moderated a debate entitled Pourquoi La Guerre Aujourd hui between Derrida and Jean Baudrillard co hosted by Major s Institute for Advanced Studies in Psychoanalysis and Le Monde Diplomatique The debate discussed the relation between terrorist attacks and the invasion 127 128 Politics EditDerrida engaged with a variety of political issues movements and debates throughout his career In 1968 he participated in the May 68 protests in France and met frequently with Maurice Blanchot 129 However he expressed concerns about the cult of spontaneity and anti unionist euphoria that he observed 130 He also registered his objections to the Vietnam War in a lecture he gave in the United States Derrida signed a petition against age of consent laws in 1977 131 and in 1981 he founded the French Jan Hus association to support dissident Czech intellectuals 132 In 1981 Derrida was arrested by the Czechoslovakian government for leading a conference without authorization and charged with drug trafficking although he claimed the drugs were planted on him He was released with the help of the Mitterrand government and Michel Foucault 133 Derrida was an advocate for nuclear disarmament 134 protested against apartheid in South Africa and met with Palestinian intellectuals during a visit to Jerusalem in 1988 He also opposed capital punishment and was involved in the campaign to free Mumia Abu Jamal citation needed Although Derrida was not associated with any political party until 1995 he supported the Socialist candidacy of Lionel Jospin despite misgivings about such organizations 135 In the 2002 French presidential election he refused to vote in the run off election between far right candidate Jean Marie Le Pen and center right Jacques Chirac citing a lack of acceptable choices 136 Derrida opposed the 2003 invasion of Iraq and was engaged in rethinking politics and the political itself within and beyond philosophy He focused on understanding the political implications of notions such as responsibility reason of state decision sovereignty and democracy By 2000 he was theorizing democracy to come and thinking about the limitations of existing democracies citation needed Influences on Derrida EditCrucial readings in his adolescence were Rousseau s Reveries of a Solitary Walker and Confessions Andre Gide s journal La porte etroite Les nourritures terrestres and The Immoralist 39 and the works of Friedrich Nietzsche 39 The phrase Families I hate you in particular which inspired Derrida as an adolescent is a famous verse from Gide s Les nourritures terrestres book IV 137 In a 1991 interview Derrida commented on a similar verse also from book IV of the same Gide work I hated the homes the families all the places where man thinks he ll find rest Je haissais les foyers les familles tous lieux ou l homme pense trouver un repos 138 Other influences upon Derrida are Martin Heidegger 90 91 Plato Soren Kierkegaard Alexandre Kojeve Maurice Blanchot Antonin Artaud Roland Barthes Georges Bataille Edmund Husserl Emmanuel Levinas Ferdinand de Saussure Sigmund Freud Karl Marx Claude Levi Strauss James Joyce Samuel Beckett J L Austin 61 and Stephane Mallarme 139 His book Adieu a Emmanuel Levinas reveals his mentorship by this philosopher and Talmudic scholar who practiced the phenomenological encounter with the Other in the form of the Face which commanded human response 140 The use of deconstruction to read Jewish texts like the Talmud is relatively rare but has recently been attempted 141 Peers and contemporaries EditThis section needs additional citations for verification Please help improve this article by adding citations to reliable sources in this section Unsourced material may be challenged and removed Find sources Jacques Derrida news newspapers books scholar JSTOR December 2022 Learn how and when to remove this template message This section possibly contains original research Please improve it by verifying the claims made and adding inline citations Statements consisting only of original research should be removed December 2022 Learn how and when to remove this template message Derrida s philosophical friends allies students and the heirs of Derrida s thought include Paul de Man Jean Francois Lyotard Michel Foucault Louis Althusser Emmanuel Levinas Maurice Blanchot Gilles Deleuze Jean Luc Nancy Philippe Lacoue Labarthe Sarah Kofman Helene Cixous Bernard Stiegler Alexander Garcia Duttmann Joseph Cohen Geoffrey Bennington Jean Luc Marion Gayatri Chakravorty Spivak Raphael Zagury Orly Jacques Ehrmann Avital Ronell Judith Butler Beatrice Galinon Melenec Ernesto Laclau Samuel Weber Catherine Malabou and Claudette Sartiliot Nancy and Lacoue Labarthe Edit Jean Luc Nancy and Philippe Lacoue Labarthe were among Derrida s first students in France and went on to become well known and important philosophers in their own right Despite their considerable differences of subject and often also of a method they continued their close interaction with each other and with Derrida from the early 1970s Derrida wrote on both of them including a long book on Nancy Le Toucher Jean Luc Nancy On Touching Jean Luc Nancy 2005 Paul de Man Edit Main article Paul de Man Derrida s most prominent friendship in intellectual life was with Paul de Man which began with their meeting at Johns Hopkins University and continued until de Man s death in 1983 De Man provided a somewhat different approach to deconstruction and his readings of literary and philosophical texts were crucial in the training of a generation of readers Shortly after de Man s death Derrida wrote the book Memoires pour Paul de Man and in 1988 wrote an article in the journal Critical Inquiry called Like the Sound of the Sea Deep Within a Shell Paul de Man s War The memoir became cause for controversy because shortly before Derrida published his piece it had been discovered by the Belgian literary critic Ortwin de Graef that long before his academic career in the US de Man had written almost two hundred essays in a pro Nazi newspaper during the German occupation of Belgium including several that were explicitly antisemitic Critics of Derrida have argued that he minimizes the antisemitic character of de Man s writing Some critics have found Derrida s treatment of this issue surprising given that for example Derrida also spoke out against antisemitism and in the 1960s broke with the Heidegger disciple Jean Beaufret over Beaufret s instances of antisemitism about which Derrida and after him Maurice Blanchot expressed shock Michel Foucault Edit Derrida s criticism of Foucault appears in the essay Cogito and the History of Madness from Writing and Difference It was first given as a lecture on 4 March 1963 at a conference at Wahl s College philosophique which Foucault attended and caused a rift between the two men that was never fully mended 45 In an appendix added to the 1972 edition of his History of Madness Foucault disputed Derrida s interpretation of his work and accused Derrida of practicing a historically well determined little pedagogy which teaches the student that there is nothing outside the text A pedagogy which inversely gives to the voice of the masters that infinite sovereignty that allows it indefinitely to re say the text 142 According to historian Carlo Ginzburg Foucault may have written The Order of Things 1966 and The Archaeology of Knowledge partly under the stimulus of Derrida s criticism 143 Carlo Ginzburg briefly labeled Derrida s criticism in Cogito and the History of Madness as facile nihilistic objections without giving further argumentation 143 Derrida s translators Edit Geoffrey Bennington Avital Ronell and Samuel Weber belong to a group of Derrida translators Many of Derrida s translators are esteemed thinkers in their own right Derrida often worked in a collaborative arrangement allowing his prolific output to be translated into English in a timely fashion Having started as a student of de Man Gayatri Spivak took on the translation of Of Grammatology early in her career and has since revised it into a second edition Barbara Johnson s translation of Derrida s Dissemination was published by The Athlone Press in 1981 Alan Bass was responsible for several early translations Bennington and Peggy Kamuf have continued to produce translations of his work for nearly twenty years In recent years a number of translations have appeared by Michael Naas also a Derrida scholar and Pascale Anne Brault Bennington Brault Kamuf Naas Elizabeth Rottenberg and David Wills are currently engaged in translating Derrida s previously unpublished seminars which span from 1959 to 2003 144 Volumes I and II of The Beast and the Sovereign presenting Derrida s seminars from 12 December 2001 to 27 March 2002 and from 11 December 2002 to 26 March 2003 as well as The Death Penalty Volume I covering 8 December 1999 to 22 March 2000 have appeared in English translation Further volumes currently projected for the series include Heidegger The Question of Being and History 1964 1965 Death Penalty Volume II 2000 2001 Perjury and Pardon Volume I 1997 1998 and Perjury and Pardon Volume II 1998 1999 145 With Bennington Derrida undertook the challenge published as Jacques Derrida an arrangement in which Bennington attempted to provide a systematic explication of Derrida s work called the Derridabase using the top two thirds of every page while Derrida was given the finished copy of every Bennington chapter and the bottom third of every page in which to show how deconstruction exceeded Bennington s account this was called the Circumfession Derrida seems to have viewed Bennington in particular as a kind of rabbinical explicator noting at the end of the Applied Derrida conference held at the University of Luton in 1995 that everything has been said and as usual Geoff Bennington has said everything before I have even opened my mouth I have the challenge of trying to be unpredictable after him which is impossible so I ll try to pretend to be unpredictable after Geoff Once again 146 Marshall McLuhan Edit Derrida was familiar with the work of Marshall McLuhan and since his early 1967 writings Of Grammatology Speech and Phenomena he speaks of language as a medium 147 of phonetic writing as the medium of the great metaphysical scientific technical and economic adventure of the West 148 He expressed his disagreement with McLuhan in regard to what Derrida called McLuhan s ideology about the end of writing 149 In a 1982 interview he said I think that there is an ideology in McLuhan s discourse that I don t agree with because he s an optimist as to the possibility of restoring an oral community which would get rid of the writing machines and so on I think that s a very traditional myth which goes back to let s say Plato Rousseau And instead of thinking that we are living at the end of writing I think that in another sense we are living in the extension the overwhelming extension of writing At least in the new sense I don t mean the alphabetic writing down but in the new sense of those writing machines that we re using now e g the tape recorder And this is writing too 150 And in his 1972 essay Signature Event Context he said As writing communication if one insists upon maintaining the word is not the means of transport of sense the exchange of intentions and meanings the discourse and communication of consciousnesses We are not witnessing an end of writing which to follow McLuhan s ideological representation would restore a transparency or immediacy of social relations but indeed a more and more powerful historical unfolding of a general writing of which the system of speech consciousness meaning presence truth etc would only be an effect to be analyzed as such It is this questioned effect that I have elsewhere called logocentrism 151 Architectural thinkers Edit Derrida had a direct impact on the theories and practices of influential architects Peter Eisenman and Bernard Tschumi towards the end of the twentieth century Derrida impacted a project that was theorized by Eisenman in Chora L Works Jacques Derrida and Peter Eisenman 152 This design was architecturally conceived by Tschumi for the Parc de la Villette in Paris which included a sieve or harp like structure that Derrida envisaged as a physical metaphor for the receptacle like properties of the khora Moreover Derrida s commentaries on Plato s notion of khora xwra as set in the Timaeus 48e4 received later reflections in the philosophical works and architectural writings of the philosopher architect Nader El Bizri within the domain of phenomenology Derrida used xwra to name a radical otherness that gives place for being El Bizri built on this by more narrowly taking khora to name the radical happening of an ontological difference between being and beings 153 El Bizri s reflections on khora are taken as a basis for tackling the meditations on dwelling and on being and space in Heidegger s thought and the critical conceptions of space and place as they evolved in architectural theory and its strands in phenomenological thinking 154 and in history of philosophy and science with a focus on geometry and optics 155 This also describes El Bizri s take on econtology as an extension of Heidegger s consideration of the question of being Seinsfrage by way of the fourfold Das Geviert of earth sky mortals divinities Erde und Himmel Sterblichen und Gottlichen and as also impacted by his own meditations on Derrida s take on xwra Ecology is hence co entangled with ontology whereby the worldly existential analytics are grounded in earthiness and environmentalism is orientated by ontological thinking 156 Derrida argued that the subjectile is like Plato s khora Greek for space receptacle or site Plato proposes that khora rests between the sensible and the intelligible through which everything passes but in which nothing is retained For example an image needs to be held by something just as a mirror will hold a reflection For Derrida khora defies attempts at naming or the either or logic which he deconstructed Criticism EditCriticism from Marxists Edit In a paper entitled Ghostwriting 157 Gayatri Chakravorty Spivak the translator of Derrida s De la grammatologie Of Grammatology into English criticised Derrida s understanding of Marx 158 Commenting on Derrida s Specters of Marx Terry Eagleton wrote The portentousness is ingrained in the very letter of this book as one theatrically inflected rhetorical question tumbles hard on the heels of another in a tiresomely mannered syntax which lays itself wide open to parody 159 Criticism from Anglophone philosophers Edit Though Derrida addressed the American Philosophical Association on at least one occasion in 1988 160 and was highly regarded by some contemporary philosophers like Richard Rorty Alexander Nehamas 161 and Stanley Cavell his work has been regarded by other analytic philosophers such as John Searle and Willard Van Orman Quine 162 as pseudophilosophy or sophistry Some analytic philosophers have in fact claimed since at least the 1980s that Derrida s work is not philosophy One of the main arguments they gave was alleging that Derrida s influence had not been on US philosophy departments but on literature and other humanities disciplines 103 109 In his 1989 Contingency Irony and Solidarity Richard Rorty argues that Derrida especially in his book The Post Card From Socrates to Freud and Beyond one section of which is an experiment in fiction purposefully uses words that cannot be defined e g differance and uses previously definable words in contexts diverse enough to make understanding impossible so that the reader will never be able to contextualize Derrida s literary self Rorty however argues that this intentional obfuscation is philosophically grounded In garbling his message Derrida is attempting to escape the naive positive metaphysical projects of his predecessors 163 Roger Scruton wrote in 2004 He s difficult to summarise because it s nonsense He argues that the meaning of a sign is never revealed in the sign but deferred indefinitely and that a sign only means something by virtue of its difference from something else For Derrida there is no such thing as meaning it always eludes us and therefore anything goes 164 On Derrida s scholarship and writing style Noam Chomsky wrote I found the scholarship appalling based on pathetic misreading and the argument such as it was failed to come close to the kinds of standards I ve been familiar with since virtually childhood Well maybe I missed something could be but suspicions remain as noted 165 Paul R Gross and Norman Levitt also criticized his work for misusing scientific terms and concepts in Higher Superstition The Academic Left and Its Quarrels With Science 1994 166 Three quarrels or disputes in particular went out of academic circles and received international mass media coverage the 1972 88 quarrel with John Searle the analytic philosophers pressures on Cambridge University not to award Derrida an honorary degree and a dispute with Richard Wolin and the NYRB Searle Derrida debate Edit Main article Searle Derrida debate Cambridge honorary doctorate Edit In 1992 some academics at Cambridge University mostly not from the philosophy faculty proposed that Derrida be awarded an honorary doctorate This was opposed by among others the university s Professor of Philosophy Hugh Mellor Eighteen other philosophers from US Austrian Australian French Polish Italian German Dutch Swiss Spanish and British institutions including Barry Smith Willard Van Orman Quine David Armstrong Ruth Barcan Marcus and Rene Thom then sent a letter to Cambridge claiming that Derrida s work does not meet accepted standards of clarity and rigour and describing Derrida s philosophy as being composed of tricks and gimmicks similar to those of the Dadaists The letter concluded that where coherent assertions are being made at all these are either false or trivial Academic status based on what seems to us to be little more than semi intelligible attacks upon the values of reason truth and scholarship is not we submit sufficient grounds for the awarding of an honorary degree in a distinguished university 167 In the end the protesters were outnumbered 336 votes to 204 when Cambridge put the motion to a formal ballot 168 though almost all of those who proposed Derrida and who voted in favour were not from the philosophy faculty 169 Hugh Mellor continued to find the award undeserved explaining He is a mediocre unoriginal philosopher he is not even interestingly bad 170 Derrida suggested in an interview that part of the reason for the attacks on his work was that it questioned and modified the rules of the dominant discourse it tries to politicize and democratize education and the university scene To answer a question about the exceptional violence the compulsive ferocity and the exaggeration of the attacks he would say that these critics organize and practice in his case a sort of obsessive personality cult that philosophers should know how to question and above all to moderate 171 Dispute with Richard Wolin and the NYRB Edit Richard Wolin has argued since 1991 that Derrida s work as well as that of Derrida s major inspirations e g Bataille Blanchot Levinas Heidegger Nietzsche leads to a corrosive nihilism For example Wolin argues that the deconstructive gesture of overturning and reinscription ends up by threatening to efface many of the essential differences between Nazism and non Nazism 172 In 1991 when Wolin published a Derrida interview on Heidegger in the first edition of The Heidegger Controversy Derrida argued that the interview was an intentionally malicious mistranslation which was demonstrably execrable and weak simplistic and compulsively aggressive As French law requires the consent of an author to translations and this consent was not given Derrida insisted that the interview not appear in any subsequent editions or reprints Columbia University Press subsequently refused to offer reprints or new editions Later editions of The Heidegger Controversy by MIT Press also omitted the Derrida interview The matter achieved public exposure owing to a friendly review of Wolin s book by the Heideggerian scholar Thomas Sheehan that appeared in The New York Review of Books in which Sheehan characterised Derrida s protests as an imposition of censorship It was followed by an exchange of letters 173 Derrida in turn responded to Sheehan and Wolin in The Work of Intellectuals and the Press The Bad Example How the New York Review of Books and Company do Business which was published in the book Points 174 Twenty four academics belonging to different schools and groups often in disagreement with each other and with deconstruction signed a letter addressed to The New York Review of Books in which they expressed their indignation for the magazine s behaviour as well as that of Sheenan and Wolin 175 Critical obituaries Edit Critical obituaries of Derrida were published in The New York Times 26 The Economist 176 and The Independent 177 The magazine The Nation responded to the New York Times obituary saying that even though American papers had scorned and trivialized Derrida before the tone seemed particularly caustic for an obituary of an internationally acclaimed philosopher who had profoundly influenced two generations of American humanities scholars 63 178 Major works Edit 1 Structure Sign and Play in the Discourse of the Human Sciences 1966 it was published in 1967 as Chapter 10 of Writing and Difference 2 Of Grammatology 1967 Translated by Gayatri C Spivak in 1976 3 Speech and Phenomena And Other Essays on Husserl s of Sign 1967 Or Voice and Phenomena Introduction to the Problem of the Sign in Husserl s Phenomenology 1967 4 Writing and Difference 1967 Trans in 1978 5 Margins of Philosophy 1972 6 Signature Event Context 1972 7 Positions 1972 Main article Jacques Derrida bibliographySee also EditGadamer Derrida debate Difference poststructuralism Notes Edit John D Caputo Radical Hermeneutics Repetition Deconstruction and the Hermeneutic Project OCLC 729013297 Indiana University Press 1988 p 5 Derrida is the turning point for radical hermeneutics the point where hermeneutics is pushed to the brink Radical hermeneutics situates itself in the space which is opened up by the exchange between Heidegger and Derrida Derrida J How to Avoid Speaking Denials pp 3 70 in Languages of the Unsayable The Play of Negativity in Literature and Literary Theory Stanley Budick and Wolfgang Iser eds 198 Reading Derrida Thinking Paul On Justice Theodore W Jennings Jr www sup org Archived from the original on 12 October 2012 Retrieved 6 June 2022 Horner Robyn 2005 Jean Luc Marion a Theo Logical Introduction Burlington Ashgate p 3 Wroe Nicholas 11 May 2002 History s pallbearer The Guardian Retrieved 17 March 2011 a b Peeters Benoit 2012 Derrida A Biography Polity pp 12 13 Jackie was born at daybreak on 15 July 1930 at El Biar in the hilly suburbs of Algiers in a holiday home The boy s main forename was probably chosen because of Jackie Coogan When he was circumcised he was given a second forename Elie which was not entered on his birth certificate unlike the equivalent names of his brother and sister OCLC 980688411 844437566 818721033 See also Bennington Geoffrey 1993 Jacques Derrida The University of Chicago Press p 325 1930 Birth of Jackie Derrida July 15 in El Biar near Algiers in a holiday house a b Jacques Derrida Encyclopaedia Britannica Britannica com Retrieved 19 May 2017 Derrida on Religion Thinker of Differance By Dawne McCance Equinox p 7 Derrida Deconstruction and the Politics of Pedagogy Counterpoints Studies in the Postmodern Theory of Education Peter Lang Publishing Inc p 134 OCLC 314727596 476972726 263497930 783449163 a b Bensmaia Reda Poststructuralism in Kritzman 2005 pp 92 93 a b Poster 1988 pp 5 6 Vincent B Leitch Postmodernism Local Effects Global Flows SUNY Series in Postmodern Culture Albany NY State University of New York Press 1996 p 27 Circumfessions in response to George Heffernan of Merrimack College page 42 If I missed and I probably missed a number of things in your intervention if I missed something essential please forgive me First I would protest against the word postmodernity I never used this word I m not responsible for the use of this word here or anywhere else nor am I responsible for this Indiana University Press ISBN 0 253 34507 3 cloth alk paper ISBN 0 253 21731 8 pbk alk paper Derrida Jacques 1992 Force of Law Deconstruction and the Possibility of Justice translated by Mary Quaintance eds Drucilla Cornell Michael Rosenfeld and David Gray Carlson 1st ed New York Routledge pp 3 67 ISBN 978 0810103979 A decision that did not go through the ordeal of the undecidable would not be a free decision it would only be the programmable application or unfolding of a calculable process deconstructs from the inside every assurance of presence and thus every criteriology that would assure us of the justice of the decision Critical Legal Studies Movement in The Bridge GERMAN LAW JOURNAL SPECIAL ISSUE A DEDICATION TO JACQUES DERRIDA Archived 16 May 2013 at the Wayback Machine Vol 6 No 1 1 243 1 January 2005 Legacies of Derrida Anthropology Rosalind C Morris Annual Review of Anthropology Volume 36 pp 355 389 2007 Deconstructing History published 1997 2nd edn Routledge 2006 Busch Brigitt 2012 Linguistic Repertoire Revisited Applied Linguistics 33 5 503 523 doi 10 1093 applin ams056 The sociolinguistics of schooling the relevance of Derrida s Monolingualism of the Other or the Prosthesis of Origin Michael Evans 01 2012 ISBN 978 3 0343 1009 3 In Edith Esch and Martin Solly editors The Sociolinguistics of Language Education in International Contexts Peter Lang pp 31 46 Earlie Paul 2021 Derrida and the Legacy of Psychoanalysis Oxford University Press doi 10 1093 oso 9780198869276 001 0001 ISBN 978 0 19 886927 6 Kandell Jonathan 10 October 2004 Jacques Derrida Abstruse Theorist Dies at 74 The New York Times Deconstruction in Music The Jacques Derrida Gerd Zacher Encounter Rotterdam The Netherlands 2002 E g Doris Salcedo Phaidon 2004 Hans Haacke Phaidon 2000 E g The return of the real Hal Foster October MIT Press 1996 Kant after Duchamp Thierry de Duve October MIT Press 1996 Neo Avantgarde and Cultural Industry Essays on European and American Art from 1955 to 1975 Benjamin H D Buchloh October MIT Press 2000 Perpetual Inventory Rosalind E Krauss October MIT Press 2010 a b c d Kandell Jonathan 10 October 2004 Jacques Derrida Abstruse Theorist Dies at 74 The New York Times a b c Lawlor Leonard Jacques Derrida Stanford Encyclopedia of Philosophy plato stanford edu 22 November 2006 last modified 6 October 2016 Retrieved 20 May 2017 French philosopher Jacques Derrida dies The Sydney Morning Herald 10 October 2004 Retrieved 20 May 2017 In 2007 Horace Engdahl former secretary of the Swedish Academy mentioned Derrida Ryszard Kapuscinski and W G Sebald as three recently deceased writers who would have been worthy laureates Tidningen Vi STANDIGT DENNA HORACE Retrieved 23 November 2021 Jacques Derrida A Biography Jason Powell Continuum International 2006 p 11 Bennington 1991 p 325 Derrida A Biography Benoit Peeters translated by Andrew Brown Polity Press 2013 p 3 Derrida A Biography Benoit Peeters translated by Andrew Brown Polity Press 2013 p 2 I took part in the extraordinary transformation of the Algerian Jews my great grandparents were by language custom etc still identified with Arabic culture After the Cremieux Decree 1870 at the end of the 19th c the following generation became bourgeois Jacques Derrida The Last Interview Archived 5 March 2009 at the Wayback Machine May 2003 a b Powell 2006 p 12 Obituary in The Guardian Retrieved 2 August 2007 Cixous 2001 p vii also see this interview with Derrida s long term collaborator John Caputo Archived 24 May 2005 at the Wayback Machine Peeters Benoit 2012 Derrida A Biography Polity p 13 When he was circumcised he was given a second forename Elie which was not entered on his birth certificate unlike the equivalent names of his brother and sister See also Derrida Jacques 1993 Circumfession Jacques Derrida The University of Chicago Press p 96 So I have borne without bearing without its ever being written 12 23 76 the name of the prophet Elie Elijah in English so I took myself toward the hidden name without its ever being written on the official records the same name as that of the paternal uncle Eugene Eliahou Derrida a b c d Derrida 1989 This Strange Institution Called Literature pp 35 38 9 a b c d Alan D Schrift 2006 Twentieth Century French Philosophy Key Themes and Thinkers Blackwell Publishing p 120 Marc Goldschmidt Jacques Derrida une introduction 2003 p 231 Derrida A Biography John Wiley amp Sons 27 August 2013 ISBN 9780745663029 Caputo 1997 p 25 Bennington 1991 p 330 a b Powell 2006 pp 34 5 a b Powell 2006 p 58 Leslie Hill The Cambridge Introduction to Jacques Derrida Cambridge Cambridge University Press 2007 p 55 Jacques Derrida and Geoffrey Bennington Jacques Derrida Chicago University of Chicago Press 1994 p 331 a b c Powell 2006 p 145 Jacques Derrida Editions de Minuit Obituary Jacques Derrida by Derek Attridge and Thomas Baldwin The Guardian 11 October 2004 Retrieved 19 January 2010 American Academy of Arts amp Sciences 1985 Members Elected May 8 1985 Records of the Academy 1984 1985 1984 1985 51 JSTOR 3785759 Retrieved 17 June 2021 UC Irvine drops suit over Derrida s personal papers Archived 20 May 2012 at the Wayback Machine Jacques Derrida Former Professor of Media Philosophy at The European Graduate School EGS The Letter against Derrida s Honorary Degree re examined Retrieved 3 September 2018 IMDb IMDb philosophybasics com Jacques Derrida Dies Deconstructionist Philosopher Washington Post 9 October 2004 Retrieved 9 May 2012 a b The University of Heidelberg Mourns the Death of Jacques Derrida Archived 4 March 2016 at the Wayback Machine a b Derrida 1988 Afterword pp 130 31 Derrida 1989 This Strange Institution Called Literature p 54 Contrary to what some people believe or have an interest in making believe I consider myself very much a historian very historicist Deconstruction calls for a highly historian s attitude Of Grammatology for example is a history book through and through a b c d Ross Benjamin Hostile Obituary for Derrida The Nation 24 November 2004 Derrida 1992 Cambridge Review pp 404 408 13 Derrida 1976 Where a Teaching Body Begins English translation 2002 p 72 Derrida Jacques 1993 Spectres of Marx in French 92 a href Template Cite journal html title Template Cite journal cite journal a Cite journal requires journal help a b Royle Nicholas 2004 Jacques Derrida pp 62 63 Derrida and Ferraris 1997 p 76 I take great interest in questions of language and rhetoric and I think they deserve enormous consideration but there is a point where the authority of final jurisdiction is neither rhetorical nor linguistic nor even discursive The notion of trace or of text is introduced to mark the limits of the linguistic turn This is one more reason why I prefer to speak of mark rather than of language In the first place the mark is not anthropological it is prelinguistic it is the possibility of language and it is everywhere there is a relation to another thing or relation to another For such relations the mark has no need of language Saussure Ferdinand de 1916 trans 1959 Course in General Linguistics New York New York Philosophical Library pp 121 22 In language there are only differences Even more important a difference generally implies positive terms between which the difference is set up but in language there are only differences without positive terms Whether we take the signified or the signifier language has neither ideas nor sounds that existed before the linguistic system but only conceptual and phonic differences that have issued from the system The idea or phonic substance that a sign contains is of less importance than the other signs that surround it A linguistic system is a series of differences of sound combined with a series of differences of ideas but the pairing of a certain number of acoustical signs with as many cuts made from the mass thought engenders a system of values a b Derrida 1967 Of Grammatology Part II Introduction to the Age of Rousseau section 2 That Dangerous Supplement title The Exorbitant Question of Method pp 158 59 163 a b Derrida 1988 Afterword p 136 Reilly Brian J 2005 Jacques Derrida in Kritzman 2005 p 500 Coward Harold G 1990 Derrida and Indian philosophy pp 83 137 Pidgen Charles R 1990 On a Defence of Derrida in The Critical review 1990 Issues 30 32 pp 40 41 Sullivan Patricia 2004 Jacques Derrida Dies Deconstructionist Philosopher in Washington Post 10 October 2004 p C11 Retrieved 2 August 2007 Glendinning Simon 2011 Jacques Derrida A Very Short Introduction Oxford University Press The dissertation was eventually published in 1990 with the title Le probleme de la genese dans la philosophie de Husserl English translation The Problem of Genesis in Husserl s Philosophy 2003 Banham Gary 1 January 2005 The Problem of Genesis in Husserl s Philosophy by Jacques Derrida Journal of the British Society for Phenomenology 36 1 99 101 doi 10 1080 00071773 2005 11007469 ISSN 0007 1773 S2CID 170686297 J Derrida 1967 interview with Henri Ronse p 5 Jacques Derrida Structure Sign and Play in the Discourse of the Human Sciences in Writing and Difference trans Alan Bass Chicago University of Chicago Press 1978 p 278 the entire history of the concept of structure before the rupture of which we are speaking must be thought of as a series of substitutions of centre for centre as a linked chain of determinations of the centre Successively and in a regulated fashion the centre receives different forms or names The history of metaphysics like the history of the West is the history of these metaphors and metonymies Its matrix is the determination of Being as presence in all senses of this word It could be shown that all the names related to fundamentals to principles or to the centre have always designated an invariable presence eidos arche telos energeia ousia essence existence substance subject aletheia transcendentality consciousness God man and so forth Structure Sign and Play in Writing and Difference p 353 Smith David Woodruff 2018 Phenomenology in Zalta Edward N ed The Stanford Encyclopedia of Philosophy Summer 2018 ed Metaphysics Research Lab Stanford University retrieved 20 June 2021 Poythress Vern S 31 May 2012 Philosophical Roots of Phenomenological and Structuralist Literary Criticism The Works of John Frame amp Vern Poythress Retrieved 20 June 2021 a href Template Cite web html title Template Cite web cite web a CS1 maint url status link Jacques Derrida Genesis and Structure and Phenomenology in Writing and Difference London Routledge 1978 paper originally delivered in 1959 at Cerisy la Salle and originally published in Gandillac Goldmann amp Piaget eds Genese et structure The Hague Morton 1964 p 167 All these formulations have been possible thanks to the initial distinction between different irreducible types of genesis and structure worldly genesis and transcendental genesis empirical structure eidetic structure and transcendental structure To ask oneself the following historico semantic question What does the notion of genesis in general on whose basis the Husserlian diffraction could come forth and be understood mean and what has it always meant What does the notion of structure in general on whose basis Husserl operates and operates distinctions between empirical eidetic and transcendental dimensions mean and what has it always meant throughout its displacements And what is the historico semantic relationship between Genesis and structure in general is not only simply to ask a prior linguistic question It is to ask the question about the unity of the historical ground on whose basis a transcendental reduction is possible and is motivated by itself It is to ask the question about the unity of the world from which transcendental freedom releases itself in order to make the origin of this unity appear If in 1959 Derrida was addressing this question of genesis and structure to Husserl that is to phenomenology then in Structure Sign and Play in the Discourse of the Human Sciences also in Writing and Difference see below he addresses these same questions to Levi Strauss and the structuralists This is clear from the very first line of the paper p 278 Perhaps something has occurred in the history of the concept of structure that could be called an event if this loaded word did not entail a meaning which it is precisely the function of structural or structuralist thought to reduce or to suspect Between these two papers is staked Derrida s philosophical ground if not indeed his step beyond or outside philosophy Derrida 1971 Scarpetta interview quote from pp 77 8 If the alterity of the other is posed that is only posed does it not amount to the same for example in the form of the constituted object or of the informed product invested with meaning etc From this point of view I would even say that the alterity of the other inscribes in this relationship that which in no case can be posed Inscription as I would define it in this respect is not a simple position it is rather that by means of which every position is of itself confounded differance inscription mark text and not only thesis or theme inscription of the thesis On the phrase default of origin as applied to Derrida s work cf Bernard Stiegler Derrida and Technology Fidelity at the Limits of Deconstruction and the Prosthesis of Faith in Tom Cohen ed Jacques Derrida and the Humanities Cambridge amp New York Cambridge University Press 2001 Stiegler understands Derrida s thinking of textuality and inscription in terms of a thinking of originary technicity and in this context speaks of the originary default of origin that arche writing constitutes p 239 See also Stiegler Technics and Time 1 The Fault of Epimetheus Stanford Stanford University Press 1998 It is opposed to the concept of original purity which destabilises the thought of both genesis and structure cf Rodolphe Gasche The Tain of the Mirror Cambridge Massachusetts amp London Harvard University Press 1986 p 146 It is an opening that is structural or the structurality of an opening Yet each of these concepts excludes the other It is thus as little a structure as it is an opening it is as little static as it is genetic as little structural as it is historical It can be understood neither from a genetic nor from a structuralist and taxonomic point of view nor from a combination of both points of view And note that this complexity of the origin is thus not only spatial but temporal which is why differance is a matter not only of difference but of delay or deferral One way in which this question is raised in relation to Husserl is thus the question of the possibility of a phenomenology of history which Derrida raises in Edmund Husserl s Origin of Geometry An Introduction 1962 Cf Rodolphe Gasche Infrastructures and Systematicity in John Sallis ed Deconstruction and Philosophy Chicago amp London University of Chicago Press 1987 pp 3 4 One of the more persistent misunderstandings that have thus far forestalled a productive debate with Derrida s philosophical thought is the assumption shared by many philosophers as well as literary critics that within that thought just anything is possible Derrida s philosophy is more often than not construed as a license for arbitrary free play in flagrant disregard of all established rules of argumentation traditional requirements of thought and ethical standards binding upon the interpretative community Undoubtedly some of the works of Derrida may not have been entirely innocent in this respect and may have contributed however obliquely to fostering to some extent that very misconception But deconstruction which for many has come to designate the content and style of Derrida s thinking reveals to even a superficial examination a well ordered procedure a step by step type of argumentation based on an acute awareness of level distinctions a marked thoroughness and regularity Deconstruction must be understood we contend as the attempt to account in a certain manner for a heterogeneous variety or manifold of nonlogical contradictions and discursive equalities of all sorts that continues to haunt and fissure even the successful development of philosophical arguments and their systematic exposition a b Derrida 1967 interview with Henri Ronse pp 4 5 Speech and Phenomena is perhaps the essay which I like most Doubtless I could have bound it as a long note to one or the other of the other two works Of Grammatology refers to it and economizes its development But in a classical philosophical architecture Speech would come first in it is posed at a point which appears juridically decisive for reasons that I cannot explain here the question of the privilege of the voice and of phonetic writing in their relationship to the entire history of the West such as this history can be represented by the history of metaphysics and metaphysics in its most modern critical and vigilant form Husserl s transcendental phenomenology a b Derrida 1967 interview with Henri Ronse p 8 a b On the influence of Heidegger Derrida claims in his Letter to a Japanese Friend Derrida and differance eds Robert Bernasconi and David Wood that the word deconstruction was his attempt both to translate and re appropriate for his own ends the Heideggerian terms Destruktion and Abbau via a word from the French language the varied senses of which seemed consistent with his requirements This relationship with the Heideggerian term was chosen over the Nietzschean term demolition as Derrida shared Heidegger s interest in renovating philosophy Derrida J Violence and Metaphysics An Essay on the Thought of Emmanuel Levinas Writing and Difference Chicago University of Chicago 97 192 Caputo 1997 p 42 Linguistics and Grammatology in Of Grammatology pp 27 73 a b From Restricted to General Economy A Hegelianism without Reserve in Writing and Difference a b Cogito and the History of Madness in Writing and Difference The Violence of the Letter From Levi Strauss to Rousseau in Of Grammatology pp 101 140 Structure Sign and Play in the Discourse of the Human Sciences in Writing and Difference Of Grammatology pp 83 86 Freud and the Scene of Writing in Writing and Difference Edmond Jabes and the Question of the Book and Ellipsis in Writing and Difference pp 64 78 and 295 300 La Parole soufflee and The Theater of Cruelty and the Closure of Representation in Writing and Difference a b c d Lamont Michele November 1987 How to Become a Dominant French Philosopher The Case of Jacques Derrida PDF American Journal of Sociology 93 3 584 622 doi 10 1086 228790 JSTOR 2780292 S2CID 145090666 a b c Wayne A Borody 1998 pp 3 5 Figuring the Phallogocentric Argument with Respect to the Classical Greek Philosophical Tradition Nebula A Netzine of the Arts and Science Vol 13 pp 1 27 Helene Cixous Catherine Clement 1975 La jeune nee Reynolds Jack Jacques Derrida 1930 2004 Internet Encyclopedia of Philosophy Retrieved 20 June 2021 a href Template Cite web html title Template Cite web cite web a CS1 maint url status link Spurgin Tim 1997 Reader s Guide to Derrida s Plato s Pharmacy Archived 24 February 2011 at the Wayback Machine Graff 1993 a b Sven Ove Hansson Philosophical Schools Archived from the original on 18 July 2006 Retrieved 24 February 2008 a href Template Cite web html title Template Cite web cite web a CS1 maint bot original URL status unknown link Editorial From Theoria vol 72 Part 1 2006 Derrida 1989 Of Spirit pp vii 1 Derrida 1989 Of Spirit p 1 Derrida 1989 Of Spirit pp 7 11 117 118 Derrida 1989 Of Spirit pp 8 12 Powell 2006 p 167 Jack Reynolds Jonathan Roffe 2004 Understanding Derrida p 49 Gift of Death pp 57 72 Leonard Lawlor Derrida and Hume The Basic Problem of Phenomenology Indiana University Press 2002 p 211 Robert Magliola On Deconstructing Life Worlds Buddhism Christianity Culture Scholars Press of American Academy of Religion 1997 Oxford University Press 2000 pp 157 165 Nicole Anderson Derrida Ethics Under Erasure Bloomsbury 2012 p 24 Nussbaum Martha C 1990 Form and Content Philosophy and Literature Love s Knowledge Essays on Philosophy and Literature 1st ed New York Oxford University Press pp 29 ISBN 978 0195074857 He chose to address the American Philosophical Association on the topic of Aristotle s theory of friendship Journal of Philosophy 85 1988 632 44 Barbara Johnson s A World of Difference Baltimore 1987 argues that Deconstruction can make valuable ethical and social contributions and in general there seems to be a return to the ethical and practical Rorty R 1995 Habermas Derrida and the functions of philosophy Revue internationale de philosophie 49 194 4 437 459 Rorty R 1989 Is Derrida a transcendental philosopher The Yale Journal of Criticism 2 2 207 McCumber J 2000 Philosophy and Freedom Derrida Rorty Habermas Foucault Indiana University Press B L Ettinger in conversation with Emmanuel Levinas Que dirait Eurydice What would Eurydice Say 1991 93 Reprinted to coincide with Kabinet exhibition at Stedelijk Museum Amsterdam Paris BLE Atelier 1997 This is a reprint of Le feminin est cette difference inouie Livre d artiste 1994 and it includes the text of Time is the Breath of the Spirit MOMA Oxford 1993 Reprinted in Athena Philosophical Studies Vol 2 2006 The Other Heading pp 5 6 Derrida 2008 15 Derrida 2002 Q amp A session at Film Forum Derrida 2005 1997 Les Intellectuels in French 39 40 a href Template Cite journal html title Template Cite journal cite journal a Cite journal requires journal help MLA Brennan Eugene Review of Pourquoi la guerre aujourd hui by Jean Baudrillard Jacques Derrida French Studies A Quarterly Review vol 71 no 3 2017 p 449 449 Project MUSE muse jhu edu article 666299 APA Brennan E 2017 Review of the book Pourquoi la guerre aujourd hui by Jean Baudrillard Jacques Derrida French Studies A Quarterly Review 71 3 449 https www muse jhu edu article 666299 Chicago Brennan Eugene Review of Pourquoi la guerre aujourd hui by Jean Baudrillard Jacques Derrida French Studies A Quarterly Review 71 no 3 2017 449 449 muse jhu edu article 666299 Endnote TY JOUR T1 Pourquoi la guerre aujourd hui by Jean Baudrillard Jacques Derrida review A1 Brennan Eugene JF French Studies A Quarterly Review VL 71 IS 3 SP 449 EP 449 PY 2017 PB Oxford University Press SN 1468 2931 UR https muse jhu edu pub 8 article 666299 N1 Volume 71 Number 3 July 2017 ER Vincent B Leitch reviews Jean Baudrillard and Jacques Derrida Pourquoi la Guerre Aujourd hui Critical Inquiry Archived from the original on 28 March 2021 Bennington 1991 p 332 Derrida 1991 A Madness Must Watch Over Thinking pp 347 9 Henley Jon 23 February 2001 Calls for legal child sex rebound on luminaries of May 68 The Guardian Paris Archived from the original on 5 November 2019 Retrieved 20 October 2019 French law recognises in 12 and 13 year olds a capacity for discernment that it can judge and punish said a second petition signed by Sartre and De Beauvoir along with fellow intellectuals Michel Foucault Roland Barthes Jacques Derrida a leading child psychologist Francoise Dolto and writers Philippe Sollers Alain Robbe Grillet and Louis Aragon But it rejects such a capacity when the child s emotional and sexual life is concerned It should acknowledge the right of children and adolescents to have relations with whomever they choose Powell 2006 p 151 Jacques Derrida To Do Justice to Freud The History of Madness in the Age of Psychoanalysis Resistances of Psychoanalysis Stanford Stanford University Press 1998 pp 70 71 Derrida Jacques No Apocalypse Not Now full speed ahead seven missiles seven missives Diacritics 1984 Peeters Benoit 2013 Derrida A Biography Cambridge Polity p 234 Peeters Benoit 27 August 2013 Derrida A Biography John Wiley amp Sons ISBN 9780745663029 Gide s Les nourritures terrestres book IV Familles je vous hais Foyers clos portes refermees possessions jalouses du bonheur 1991 Interview with Francois Ewald Wahn muss ubers Denken wachen published in Werner Kolk Translator Literataz 1992 pp 1 2 German as quoted in http escholarship org uc item 3891m6db page 1 Pearson Roger 15 May 2010 Stephane Mallarme Reaktion Books p 217 ISBN 9781861897275 Silverman Hugh Spring 2007 Tracing Responsibility Levinas between Merleau Ponty and Derrida Journal of French Philosophy 17 88 89 via ResearchGate Dal Bo 2019 Foucault Michel History of Madness ed Jean Khalfa trans Jonathan Murphy and Jean Khalfa London Routledge 2006 pp xxiv 573 a b Carlo Ginzburg 1976 Il formaggio e i vermi translated in 1980 as The Cheese and the Worms The Cosmos of a Sixteenth Century Miller trans Anne Tedeschi Baltimore Johns Hopkins University Press xviii ISBN 978 0 8018 4387 7 Derrida Seminar Translation Project Derridaseminars org Retrieved 21 October 2012 Derrida Seminar Translation Project Derridaseminars org Retrieved 1 January 2014 Lovely Luton Hydra humanities uci edu Retrieved 21 October 2012 Speech and Phenomena Introduction Of Grammatology Part I 1 Poster 2010 pp 3 4 12 13 Derrida 1982 Excuse me but I never said exactly so Yet Another Derridean Interview Archived April 13 2016 at the Wayback Machine with Paul Brennan On the Beach Glebe NSW Australia No 1 1983 p 42 Derrida 1972 Signature Event Context Chora L Works Jacques Derrida and Peter Eisenman Nader El Bizri 2004 2011 Nader El Bizri 2018 Nader El Bizri 2001 2004 2011 2015 Nader El Bizri Being at Home Among Things Heidegger s Reflections on Dwelling Environment Space Place Vol 3 2011 pp 47 71 Nader El Bizri On Dwelling Heideggerian Allusions to Architectural Phenomenology Studia UBB Philosophia Vol 60 No 1 2015 5 30 Nader El Bizri Phenomenology of Place and Space in our Epoch Thinking along Heideggerian Pathways in The Phenomenology of Real and Virtual Places ed E Champion London Routledge 2018 pp 123 143 Spivak Gayatri Chakravorty 1995 Ghostwriting Diacritics 25 2 64 84 doi 10 2307 465145 JSTOR 465145 Jacques Derrida Marx amp Sons Sprinker Michael ed 2008 Chapter 10 Marx amp Sons Ghostly Deamarctations A Symposium On Jacques Derrida s Specters of Marx chapter by Jacques Derrida London Verso p 223 ISBN 9781844672110 Sprinker Michael ed 2008 Chapter 5 Marxism without Marx Ghostly Deamarctations A Symposium On Jacques Derrida s Specters of Marx chapter by Terry Eagleton London Verso pp 83 7 ISBN 9781844672110 Garver Newton 1991 Derrida s language games Topoi 10 2 187 98 doi 10 1007 BF00141339 S2CID 143791006 Truth and Consequences How to Understand Jacques Derrida The New Republic 197 14 5 October 1987 J E D Ulisse Derrida 1930 2004 New Partisan 24 December 2004 Archived 10 March 2016 at the Wayback Machine Rorty Richard Contingency Irony and Solidarity Cambridge Cambridge University Press 1989 ISBN 0 521 36781 6 Ch 6 From ironist theory to private allusions Derrida Deconstructing Jacques The Guardian 12 October 2004 Chomsky Noam August 2012 Postmodernism ZCommunications Retrieved 27 September 2014 Paul R Gross and Norman Levitt Higher Superstition The Academic Left and Its Quarrels With Science Baltimore Johns Hopkins University Press 1994 Barry Smith et al Open letter against Derrida receiving an honorary doctorate from Cambridge University The Times London 9 May 1992 1 John Rawlings 1999 Presidential Lectures Jacques Derrida Introduction at Stanford University Richmond Sarah April 1996 Derrida and Analytical Philosophy Speech Acts and their Force European Journal of Philosophy 4 1 38 62 doi 10 1111 j 1468 0378 1996 tb00064 x Professor Hugh Mellor obituary in The Times 29 June 2920 Derrida Jacques 1995 Honoris Causa This is also very funny Points Interviews 1974 1994 1st ed New York Stanford University Press pp 409 413 ISBN 978 0810103979 If it were only a question of my work of the particular or isolated research of one individual this wouldn t happen Indeed the violence of these denunciations derives from the fact that the work accused is part of a whole ongoing process What is unfolding here like the resistance it necessarily arouses can t be limited to a personal oeuvre nor to a discipline nor even to the academic institution Nor in particular to a generation it s often the active involvement of students and younger teachers which makes certain of our colleagues nervous to the point that they lose their sense of moderation and of the academic rules they invoke when they attack me and my work If this work seems so threatening to them this is because it isn t simply eccentric or strange incomprehensible or exotic which would allow them to dispose of it easily but as I myself hope and as they believe more than they admit competent rigorously argued and carrying conviction in its re examination of the fundamental norms and premises of a number of dominant discourses the principles underlying many of their evaluations the structures of academic institutions and the research that goes on within them What this kind of questioning does is modify the rules of the dominant discourse it tries to politicize and democratize the university scene In short to answer your question about the exceptional violence the compulsive ferocity and the exaggeration of the attacks I would say that these critics organize and practice in my case a sort of obsessive personality cult which philosophers should know how to question and above all to moderate Richard Wolin Preface to the MIT press edition Note on a missing text In R Wolin ed The Heidegger Controversy A Critical Reader Cambridge MA MIT Press 1993 p xiii ISBN 0 262 73101 0 NYBooks com 2658 and NYBooks com 2591 Derrida The Work of Intellectuals and the Press The Bad Example How the New York Review of Books and Company do Business published in the book Points 1995 see the footnote about ISBN 0 226 14314 7 here see also the 1992 French version Points de suspension entretiens ISBN 0 8047 2488 1 there Points p 434 Anabell Guerrero Mendez Obituary Jacques Derrida French intellectual The Economist 21 October 2004 The Independent Jonathan Culler 2008 Why deconstruction still matters A conversation with Jonathan Culler interviewed by Paul Sawyer for The Cornell Chronicle 24 January 2008 Works cited EditGeoffrey Bennington 1991 Jacques Derrida University of Chicago Press Section Curriculum vitae pp 325 36 Excerpts ISBN 9780226042626 Caputo John D ed 1997 Deconstruction in a Nutshell A Conversation with Jacques Derrida New York Fordham University Press Transcript which is also available here at the Wayback Machine archived 1 September 2006 of the Roundtable Discussion with Jacques Derrida at Villanova University 3 October 1994 With commentary by Caputo Cixous Helene 2001 Portrait of Jacques Derrida as a Young Jewish Saint English edition New York Columbia University Press 2004 OCLC 1025139739 265430083 448343513 1036830179 Derrida 1967 interview with Henri Ronse republished in Positions English edition Chicago amp London University of Chicago Press 1981 Derrida 1971 interview with Guy Scarpetta republished in Positions English edition Chicago amp London University of Chicago Press 1981 Derrida 1976 Where a Teaching Body Begins and How It Ends republished in Who s Afraid of Philosophy Derrida 1988 Afterword Toward An Ethic of Discussion published in the English translation of Limited Inc Derrida 1989 This Strange Institution Called Literature interview published in Acts of Literature 1991 pp 33 75 Derrida 1990 Once Again from the Top Of the Right to Philosophy interview with Robert Maggiori for Liberation 15 November 1990 republished in Points Interviews 1974 1994 1995 Derrida 1991 A Madness Must Watch Over Thinking interview with Francois Ewald for Le Magazine Litteraire March 1991 republished in Points Interviews 1974 1994 1995 Derrida 1992 Derrida s interview in The Cambridge Review 113 October 1992 Reprinted in Points Interviews 1974 1994 Stanford University Press 1995 and retitled as Honoris Causa This is also extremely funny pp 399 421 Excerpt Derrida 1993 Specters of Marx Derrida et al 1994 roundtable discussion Of the Humanities and Philosophical Disciplines Archived 25 October 2019 at the Wayback Machine Surfaces Vol VI 108 v 1 0A 16 August 1996 ISSN 1188 2492 Later republished in Ethics Institutions and the Right to Philosophy 2002 Derrida and Ferraris 1997 I Have a Taste for Secret 1993 5 conversations with Maurizio Ferraris and Giorgio Vattimo in Derrida and Ferraris 1997 A Taste for the Secret translated by Giacomo Donis Derrida 1997 interview Les Intellectuels tentative de definition par eux memes Enquete published in a special number of journal Lignes 32 1997 57 68 republished in Papier Machine 2001 and translated into English as Intellectuals Attempt at Definition by Themselves Survey in Derrida 2005 Paper machine Derrida 2002 Q amp A session at Film Forum New York City 23 October 2002 transcript by Gil Kofman Published in Kirby Dick Amy Ziering Kofman Jacques Derrida 2005 Derrida screenplay and essays on the film Graff Gerald 1993 Is Reason in Trouble in Proc Am Philos Soc 137 no 4 1993 pp 680 88 Kritzman Lawrence ed 2005 The Columbia History of Twentieth Century French Thought Columbia University Press Mackey Louis 1984 with a reply by Searle An Exchange on Deconstruction in New York Review of Books 2 February 1984 Peeters Benoit 2012 Derrida A Biography Polity Powell Jason 2006 Jacques Derrida A Biography London and New York Continuum Poster Mark 1988 Critical theory and poststructuralism in search of a context section Introduction Theory and the problem of Context Poster Mark 2010 McLuhan and the Cultural Theory of Media MediaTropes eJournal Vol II No 2 2010 1 18 Searle 1983 The Word Turned Upside Down in The New York Review of Books October 1983 Searle 2000 Reality Principles An Interview with John R Searle Reason com February 2000 issue Retrieved 30 August 2010 Further reading EditThis further reading section may contain inappropriate or excessive suggestions that may not follow Wikipedia s guidelines Please ensure that only a reasonable number of balanced topical reliable and notable further reading suggestions are given removing less relevant or redundant publications with the same point of view where appropriate Consider utilising appropriate texts as inline sources or creating a separate bibliography article October 2021 Learn how and when to remove this template message Biographies Edit Peeters Benoit 2012 Derrida A Biography Cambridge Polity Salmon Peter 2020 An Event Perhaps A Biography of Jacques Derrida London Verso ISBN 9781788732802Introductory works Edit Adleman Dan 2010 Deconstricting Derridean Genre Theory PDF Culler Jonathan 1975 Structuralist Poetics Culler Jonathan 1983 On Deconstruction Theory and Criticism after Structuralism Descombes Vincent 1980 Modern French Philosophy Deutscher Penelope 2006 How to Read Derrida ISBN 978 0 393 32879 0 Mark Dooley and Liam Kavanagh 2007 The Philosophy of Derrida London Acumen Press 2006 Montreal McGill Queen s University Press Goldschmit Marc 2003 Jacques Derrida une introduction Paris Agora Pocket ISBN 2 266 11574 X Hill Leslie 2007 The Cambridge introduction to Jacques Derrida Jameson Fredric 1972 The Prison House of Language Leitch Vincent B 1983 Deconstructive Criticism An Advanced Introduction Lentricchia Frank 1980 After the New Criticism Moati Raoul 2009 Derrida Searle deconstruction et langage ordinaire Norris Christopher 1987 Derrida ISBN 0 674 19823 9 Norris Christopher 1982 Deconstruction Theory and Practice Thomas Michael 2006 The Reception of Derrida Translation and Transformation Wise Christopher 2009 Derrida Africa and the Middle East Other works Edit Agamben Giorgio Pardes The Writing of Potentiality in Giorgio Agamben Potentialities Collected Essays in Philosophy ed and trans Daniel Heller Roazen Stanford CA Stanford University Press 2005 205 19 Beardsworth Richard Derrida and the Political ISBN 0 415 10967 1 Bennington Geoffrey Legislations ISBN 0 86091 668 5 Bennington Geoffrey Interrupting Derrida ISBN 0 415 22427 6 Critchley Simon The Ethics of Deconstruction Derrida and Levinas 3rd Edition Edinburgh Edinburgh University Press 2014 ISBN 9780748689323 Caputo John D The Prayers and Tears of Jacques Derrida Coward Harold G ed Derrida and Negative theology SUNY 1992 ISBN 0 7914 0964 3 Dal Bo F Deconstructing the Talmud Routledge 2019 ISBN 978 1138208223 de Man Paul The Rhetoric of Blindness Jacques Derrida s Reading of Rousseau in Paul de Man Blindness and Insight Essays in the Rhetoric of Contemporary Criticism second edition Minneapolis University of Minnesota Press 1983 102 41 El Bizri Nader Qui etes vous Khora Receiving Plato s Timaeus Existentia Meletai Sophias 11 2001 pp 473 490 El Bizri Nader ON KAI KHORA Situating Heidegger between the Sophist and the Timaeus Studia Phaenomenologica 4 2004 pp 73 98 Fabbri Lorenzo Chronotopologies of the Exception Agamben and Derrida before the Camps Diacritics Volume 39 Number 3 2009 77 95 Foucault Michel My Body This Paper This Fire in Michel Foucault History of Madness ed Jean Khalfa trans Jonathan Murphy and Jean Khalfa London Routledge 2006 550 74 Fradet Pierre Alexandre Derrida Bergson Sur l immediatete Hermann Paris coll Hermann Philosophie 2014 ISBN 9782705688318 Gasche Rodolphe Inventions of Difference On Jacques Derrida Gasche Rodolphe The Tain of the Mirror Goldschmit Marc Une langue a venir Derrida l ecriture hyperbolique Paris Lignes et Manifeste 2006 ISBN 2 84938 058 X Habermas Jurgen Beyond a Temporalized Philosophy of Origins Jacques Derrida s Critique of Phonocentrism in Jurgen Habermas The Philosophical Discourse of Modernity Twelve Lectures trans Frederick G Lawrence Cambridge MA MIT Press 1990 161 84 Hagglund Martin Radical Atheism Derrida and the Time of Life Stanford CA Stanford University Press 2008 Hamacher Werner Lingua amissa Buenos Aires Mino y Davila editores 2012 Kierans Kenneth 1997 Beyond Deconstruction PDF Animus 2 ISSN 1209 0689 Retrieved 17 August 2011 Kopic Mario Izazovi post metafizike Sremski Karlovci Novi Sad Izdavacka knjizarnica 2007 ISBN 978 86 7543 120 6 Kopic Mario Nezacjeljiva rana svijeta Zagreb Antibarbarus 2007 ISBN 978 953 249 035 0 Mackey Louis Slouching Toward Bethlehem Deconstructive Strategies in Theology in Anglican Theological Review Volume LXV Number 3 July 1983 255 272 Llewelyn John Derrida on the Threshold of Sense London Macmillan 1986 Llewelyn John Appositions of Jacques Derrida and Emmanuel Levinas Bloomington Indiana University Press 2002 Llewelyn John Margins of Religion Between Kierkegaard and Derrida Bloomington Indiana University Press 2009 Mackey Louis A Nicer Knowledge of Belief in Loius Mackey An Ancient Quarrel Continued The Troubled Marriage of Philosophy and Literature Lanham University Press of America 2002 219 240 ISBN 978 0761822677 Magliola Robert Derrida on the Mend Lafayette Purdue UP 1984 1986 rpt 2000 ISBN 0 911198 69 5 Initiated what has become a very active area of study in Buddhology and comparative philosophy the comparison of Derridean deconstruction and Buddhist philosophy especially Madhyamikan and Zen Buddhist philosophy Magliola Robert On Deconstructing Life Worlds Buddhism Christianity Culture Atlanta Scholars P American Academy of Religion 1997 Oxford Oxford UP 2000 ISBN 0 7885 0296 4 Further develops comparison of Derridean thought and Buddhism Marder Michael The Event of the Thing Derrida s Post Deconstructive Realism Toronto Toronto UP 2009 ISBN 0 8020 9892 4 Miller J Hillis For Derrida New York Fordham University Press 2009 Mouffe Chantal ed Deconstruction and Pragmatism with essays by Simon Critchley Ernesto Laclau Richard Rorty and Derrida Park Jin Y ed Buddhisms and Deconstructions Lanham Rowland and Littlefield 2006 ISBN 978 0 7425 3418 6 ISBN 0 7425 3418 9 Several of the collected papers specifically treat Derrida and Buddhist thought Rapaport Herman Later Derrida ISBN 0 415 94269 1 Rorty Richard From Ironist Theory to Private Allusions Derrida in Richard Rorty Contingency Irony and Solidarity Cambridge Cambridge University Press 1989 121 37 Ross Stephen David Betraying Derrida for Life Atropos Press 2013 Roudinesco Elisabeth Philosophy in Turbulent Times Canguilhem Sartre Foucault Althusser Deleuze Derrida Columbia University Press New York 2008 Sallis John ed Deconstruction and Philosophy with essays by Rodolphe Gasche John D Caputo Robert Bernasconi David Wood and Derrida Sallis John 2009 The Verge of Philosophy University of Chicago Press ISBN 978 0 226 73431 6 Salvioli Marco Il Tempo e le Parole Ricoeur e Derrida a margine della fenomenologia ESD Bologna 2006 Smith James K A Jacques Derrida Live Theory Sprinker Michael ed Ghostly Demarcations A Symposium on Jacques Derrida s Specters of Marx London and New York Verso 1999 rpt 2008 Includes Derrida s reply Marx amp Sons Stiegler Bernard Derrida and Technology Fidelity at the Limits of Deconstruction and the Prosthesis of Faith in Tom Cohen ed Jacques Derrida and the Humanities ISBN 0 521 62565 3 Wood David ed Derrida A Critical Reader Wiley Blackwell 1992 Zlomislic Marko Jacques Derrida s Aporetic Ethics Lexington Books 2004 External links EditThis section s use of external links may not follow Wikipedia s policies or guidelines Please improve this article by removing excessive or inappropriate external links and converting useful links where appropriate into footnote references October 2021 Learn how and when to remove this template message Wikimedia Commons has media related to Jacques Derrida Wikiquote has quotations related to Jacques Derrida Leonard Lawlor Entry in the Stanford Encyclopedia of Philosophy Gerry Coulter Passings Taking Derrida Seriously Volume 2 Number 1 January 2005 John Rawlings Jacques Derrida Stanford Presidential Lectures in the Humanities and Arts Jean Michel Rabate Jacques Derrida at the Wayback Machine archived 3 May 2003 Johns Hopkins Guide to Literary Theory Eddie Yeghiayan Books and contributions to books at the Library of Congress Web Archives archived 15 November 2001 up to 2001 Bibliography and translations list Guide to the Jacques Derrida Papers Special Collections and Archives The UC Irvine Libraries Irvine California Guide to the Saffa Fathy Video Recordings of Jacques Derrida Lectures Special Collections and Archives The UC Irvine Libraries Irvine California Guide to the Jacques Derrida Listserv Collection Special Collections and Archives The UC Irvine Libraries Irvine California Mario Perniola Remembering Derrida in SubStance University of California 2005 n 1 issue 106 Rick Roderick Derrida and the Ends of Man in The Self Under Siege Philosophy in the 20th Century 1993 University of Texas Austin Retrieved from https en wikipedia org w index php title Jacques Derrida amp oldid 1154663469, wikipedia, wiki, book, books, library,

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