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Journal articles on the topic 'Derrida'
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Phạm, Văn Chung. "Cấu trúc hiện tượng luận Husserl qua khải nghĩa của Derrida." Khoa Học Công Giáo và Đời Sống 4, no. 3 (September 28, 2024): 88–98. http://dx.doi.org/10.54855/csl.24439.
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Bài viết nằm trong tiểu luận dài về giải cấu trúc của Derrida. Bằng cách đi sâu vào bản văn của Husserl, Derrida cho rằng hiện tượng học của Husserl mang tính cấu trúc. Để làm được điều này, Derrida đã đi vòng qua ngôn ngữ để hiểu Husserl. Chính trong ngôn ngữ mà hiện tượng luận Husserl bộc lộ những giới hạn hay mập mờ. Bài viết phác họa những phân tích của Derrida về hiện tượng luận Husserl như là nền tảng để Derrida “giải cấu”. Abstract The article is part of a lengthy essay on Derrida's deconstruction. By delving deeply into Husserl's text, Derrida argues that Husserl's phenomenology is structural in nature. To achieve this, Derrida circumvented language to understand Husserl. It is within language that Husserl's phenomenology reveals its limitations or ambiguities. The article outlines Derrida's analyses of Husserl's phenomenology as the foundation for Derrida's 'deconstruction.
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Weltman-Aron, Brigitte. "Derrida's Biography ( Derrida , Who?)." Discourse 30, no. 1-2 (March 2008): 255–72. http://dx.doi.org/10.1353/dis.2008.a362098.
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Cadava, Eduardo. "Remembering Jacques Derrida Derrida's Futures." Grey Room 20 (July 2005): 74–79. http://dx.doi.org/10.1162/1526381054573578.
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Regard, Frédéric. "Derrida Un-Cut: Cixous's Art of Hearts1." Paragraph 30, no. 2 (July 2007): 1–16. http://dx.doi.org/10.3366/prg.2007.0024.
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This article concerns the Portrait of Jacques Derrida, drawn by Hélène Cixous in 2001. The pages I choose to focus on are nine extracts of Derrida's footnoted additions to an essay by Geoffrey Bennington, either annotated or highlighted, sometimes both, in Cixous's hand in red, blue or black pen. The central point I develop is that Cixous's close relation to Derrida is not so much to an intimate friend whose skin could be touched, as to Derrida qua writing being, Derrida as corpus. I argue that intimacy operates by loosening Derrida's tongue, entering into his tongue in order to get to his heart by means of a hand-performed ‘ritual’, which I call the ritual of ‘sur-lining’.
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Freire, Maria Continentino. "Por amor ao traço: uma leitura de "Memórias de Cego"." Ítaca, no. 19 (January 8, 2012): 186–94. http://dx.doi.org/10.59488/itaca.v0i19.179.
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Resumo: Este texto é uma leitura de “Memórias de cego” de Jacques Derrida, livro que foi publicado na França pela primeira vez por ocasião de uma exposição de mesmo nome organizada pelo filósofo, no museu do Louvre, entre outubro de 1990 e janeiro de 1991. A exposição e o texto de Derrida partem do tema da cegueira mostrando como tanto o desenho como a escrita são marcados por um intrínseco não ver que deixa ver.Palavras-chave: Derrida; cegueira; traço; escrita, desenho.Abstract: This text is a reading of Jacques Derrida's “Memoirs of the blind”. The book was first published in France as a catalogue of an exhibition with the same name organized by Derrida and shown in Louvre museum from October of 1990 to January of 1991. Derrida's exhibition and text start from the theme of blindness, letting see how drawing, as much as writing, comes from a certain impossibility of the gaze.Keywords: Derrida, blindness, trace, writing, drawing.
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Dionizio, Mayara Joice, and Gabriel Bonesi Ferreira. "A comunidade dos amantes: anacronismo e aforismo em questão em Blanchot e Derrida." EDUCAÇÃO E FILOSOFIA 34, no. 72 (March 23, 2021): 1253–75. http://dx.doi.org/10.14393/revedfil.v34n72a2020-51666.
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A comunidade dos amantes: anacronismo e aforismo em questão em Blanchot e Derrida1
Resumo: A reflexão sobre o pensamento da “comunidade”, especificamente no séc. XX e, em especial, por pensadores franceses, é tema de diversas obras. Em torno dessa temática, pensadores como Bataille, Deleuze, Foucault, Blanchot, Jean-Luc Nancy e Derrida deram importantes contribuições. Apesar de Derrida recusar a noção de comunidade colocando em seu lugar a noção de coletividade, as concepções que fundamentam uma experiência de comunidade/coletividade são próximas: alteridade; différance; escritura; acontecimento e presença de uma ausência. Nesse contexto, a possibilidade de uma interseção entre esses conceitos, a partir da obras de Blanchot e Derrida, permite pensar a experiência da comunidade em sua relação com a escritura. Palavras-chave: Comunidade; Coletividade; Escritura; Alteridade; Acontecimento.
1Pesquisa realizada com apoio da Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - Brasil (CAPES) - Código de Financiamento 001.
The lovers community: anachronism and aphorism in question in Blanchot and Derrida
Abstract: The reflection about the thought of “community”, specifically in the XX century and, specially, by French thinkers, is the theme of many works. Around this theme, thinkers/intellectuals like Bataille, Deleuze, Foucault, Blanchot, Jean-Luc Nancy and Derrida gave important contributions. Despite Derrida's refusal of the notion of community putting in its place the notion of collectivity, the conceptions that ground an experience of community/collectivity are close: otherness; differance; writing; event and absent presence. In this context, the possibility of an intersection between these concepts, starting from the works of Blanchot and Derrida, allows to think the experience of community in its relation to the writing.
Keywords: Community; Collectivity; Writing; Otherness; Event.
La communauté des amoureux : anacronisme et aphorisme en question chez Blanchot et Derrida
Résumé: La réflexion sur la pensée de la “communauté”, spécifiquement au XXe siècle, et particulièrement par les penseurs français, fait l’objet de plusieurs travaux. Autour de ce thème, des penseurs tels que Bataille, Deleuze, Foucault, Blanchot, Jean-Luc Nancy et Derrida ont apporté d'importantes contributions. Bien que Derrida rejette la notion de communauté, en la remplaçant par la notion de collectivité, les conceptions qui fondent une expérience communauté/collectivité sont proches : altérité ; la différance ; écriture ; événement et présence d'une absence. Dans ce contexte, la possibilité d'une intersection de ces concepts, basée sur les travaux de Blanchot et de Derrida, permet de réfléchir à l'expérience de la communauté dans sa relation avec l'écriture.
Mots-clés: Communauté ; Collectivité ; Écriture ; Altérité ; Événement.
Data de registro: 21/11/2019
Data de aceite: 08/12/2020
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Hillis Miller, J. "Touching Derrida Touching Nancy: The Main Traits of Derrida's Hand." Derrida Today 1, no. 2 (November 2008): 145–66. http://dx.doi.org/10.3366/e1754850008000201.
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Derrida has been perennially concerned with hands and touching. This interest finds its most concentrated form in On Touching—Jean-Luc Nancy. This text outlines a number of concerns Derrida has in that book which might be extrapolated as exemplary of Derrida's reading strategies in general. It concludes with a consideration of what is revealed about the Derrida-Nancy relationship in this book.
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Greaney, John. "On The Legacies of Derrida and Deconstruction Today: An Interview with Jean-Michel Rabaté." Derrida Today 14, no. 1 (May 2021): 91–106. http://dx.doi.org/10.3366/drt.2021.0254.
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In this interview, which took place in Center City in Philadelphia in September 2020, I ask Jean-Michel Rabaté to reflect on his personal and writerly relationship with Jacques Derrida, and to assess the legacies of Derrida and deconstruction across the globe today. In the last five years, Rabaté has published three books (one monograph and two edited volumes) on Derrida: Les Guerres de Derrida (Presses de l'Université de Montréal, 2016), After Derrida (Cambridge University Press, 2018), and Understanding Derrida, Understanding Modernism (Bloomsbury, 2019). In response to this flurry of publications, I ask Rabaté what has prompted his recent and vigorous turn to Derrida and what his intentions were with these books. As we review their organising principles, the central thematic of this discussion is thus concerned with Derrida's relevance to the Humanities and Social Sciences as we enter the third decade of the twenty-first century.
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Collins, Guy. "Defending Derrida: A Response to Milbank and Pickstock." Scottish Journal of Theology 54, no. 3 (August 2001): 344–65. http://dx.doi.org/10.1017/s0036930600051644.
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The reception of Jacques Derrida in the academic community has frequently been a source of controversy. Whilst America has often been hospitable to his thought, the situation in British and even French universities has occasionally been openly hostile. Derrida arouses an intensity of emotion illustrated by the two hundred and four academics at Cambridge University who attempted to block the award of an honorary degree in 1992. Like the reaction within other disciplines, the theological response was, and remains, fissured. Leading the critics, Brian Hebblethwaite lent vocal support to Derrida's detractors. Nevertheless, Hebblethwaite's published criticisms of Derrida at the time lack either theological or philosophical arguments. Instead, his assessment reveals a knowledge of Derrida gleaned almost exclusively from secondary sources, with the exception of a lone reference to Derrida's debate with John Searle in Limited Inc.
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Ross, Daniel. "Toward an Exergue on the Future of Différance." Derrida Today 13, no. 1 (May 2020): 48–71. http://dx.doi.org/10.3366/drt.2020.0219.
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In Of Grammatology, Derrida discusses Leroi-Gourhan in relating différance to memory, the ‘program’, and the history of life. In Technics and Time, 1, Stiegler argues that Derrida failed to draw all the philosophical implications of linking différance to the questions of life and retention. Derrida returned to the life sciences in 1975, in a seminar not published in its entirety until 2019. There, Derrida attempts to deconstruct the geneticist François Jacob's account of the ‘logic of life’, but Derrida's analysis of different kinds of memory and programs seems confused, suggesting that the Derridean text remains haunted by the deficiencies of his earlier reading of Leroi-Gourhan. Later in the seminar, Derrida shows foresight concerning the problems arising from seeing the genetic molecule as akin to a computer program, despite Jacob making this link via Schrödinger and Wiener's discussions of negentropy. When Derrida turns to a reading of Freud and libidinal energy, however, he ‘assumes’ a reading of Laplanche but ignores the latter's critique of Freud's own preoccupations with the second law of thermodynamics. The limitations of Derrida's attempts to bring deconstruction together with scientific understanding expose the need for the kind of ‘organological’ and ‘neganthropological’ approach that Stiegler will ultimately pursue.
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Jackson, Sarah. "Derrida on the Line." Derrida Today 10, no. 2 (November 2017): 142–59. http://dx.doi.org/10.3366/drt.2017.0153.
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By offering us a voice that is both at a distance and inside one's own head, the telephone causes interference in thinking and writing. But despite the multiple telephones that echo in and across Jacques Derrida's work, and specifically his writing to and with Hélène Cixous, it is only since Derrida's death that critical interest in the phone has fully emerged, with work by Royle (2006) , Prenowitz (2008) , Bennington (2013) and Turner (2014) stressing the value of staying on the line. Engaging with Derrida, however, is not simply a matter of picking up the receiver. For the telephone is also, Derrida insists in H.C. for Life (2006), a ‘poetico-technical invention’, that is, the telephone is ‘thought itself’. This paper is about how the telephone ‘thinks’ Derrida, about how it remembers Derrida, and about how it offers us a line for re-imagining his voice. Bound up with the uncanny mechanisms of the telephone, it invites readers to participate in long-distance calling – listening across species, texts and worlds.
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Gaon, Stella. "‘As If’ There Were a ‘Jew’: The (non)Existence of Deconstructive Responsibility." Derrida Today 7, no. 1 (May 2014): 44–58. http://dx.doi.org/10.3366/drt.2014.0076.
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The argument of this paper hinges on Derrida's relation to Judaism as a religious heritage and/or as an essential experience. If he can be said to ‘appropriate his Jewish roots’ at all, as Colby Dickinson (2011) has recently proposed, this is not because Derrida concurs that all belief in an ultimate reality (‘as such’) must now be understood in merely conditional terms (‘as if’). Rather, it is because Derrida deconstructs the difference between the Jew and the non-Jew, along with the differences between the ‘as if’ and the ‘as such’ and the performative and the constative, in his very demonstration of the impossibility of ‘being-jewish’. Dickinson thus misunderstands the way in which Derrida appropriates Kant's regulative ‘as if’, and thus misrepresents what is at stake in Derrida's ‘faith’ in ‘Jewishness’. What is at stake is what Derrida calls deconstructive responsibility, and it takes the form of a radical fidelity to the principle of reason (to an ‘unconditional theoreticism’). This responsibility, paradoxically, demands and impels the interrogation of critical thinking itself, with its principles, its essences and its identities. Accordingly, Derrida interrupts both the ‘as such’ and the ‘as if’ with the ‘if’ of a dangerous ‘perhaps’.
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Raffoul, François. "Tout contre Heidegger." Oxford Literary Review 43, no. 1 (July 2021): 82–106. http://dx.doi.org/10.3366/olr.2021.0352.
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Derrida's relation to Heidegger can fairly be described as ‘complicated,’ and marked by a deep ambivalence. Although he has always recognized his debt towards Heidegger, Derrida has also insisted on his profound allergy towards some aspects of Heidegger’s thought. The reader is thus often faced with this ambivalence in Derrida's writings, which offer, on the one hand, uncannily precise and insightful readings of Heidegger's texts, with on the other hand less than generous interpretations. We find a Derrida tout contre Heidegger, at once entirely against Heidegger, but also right up close to Heidegger. I will explore this debate between Derrida and Heidegger by focusing on the motifs of deconstruction, presence, the proper and the inappropriable.
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Sansevero, Bernardo Boelsums Barreto. "Quem é, afinal, Derrida?" Ítaca, no. 19 (January 8, 2012): 41–52. http://dx.doi.org/10.59488/itaca.v0i19.169.
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Resumo: Este trabalho tem como principal referência o texto de Derrida “Violência e metafísica: ensaio sobre o pensamento de Emmanuel Lévinas”. Interessou-me nesse texto a forma como Derrida se aproxima e se distancia do pensamento de Lévinas distanciando-se e aproximando-se de Heidegger. A partir disso, destaco o tema da violência no pensamento heideggeriano para estabelecer um diálogo com a leitura que Derrida faz de Heidegger no fim do texto, um tanto distinta das suas interpretações mais conhecidas do filósofo alemão.Palavras-chave: Derrida, Heidegger, violência.Abstract: This work has as main reference Derrida's text “Violence and metaphysics: an essay about the thought of Emmanuel Lévinas”. In this text I was interested about the way in which Derrida approaches and withdraws Lévinas's thoughts, withdrawing and coming close to Heidegger. From that I highlight the subject “violence” in Heidegger's thought to establish a dialogue with the reading Derrida does of Heidegger in the end of the text, very much distinct from the most known interpretations he does about the German philosopher.Keywords: Derrida, Heidegger, violence.
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Gaston, Sean. "A Palintropic Genealogy of the Diaphanous Exactitude of Pe(n)ser." Derrida Today 1, no. 2 (November 2008): 212–28. http://dx.doi.org/10.3366/e1754850008000249.
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Derrida frequently comments on the need to read and reread the texts of the tradition, to be always starting again with them. In On Touching – Jean-Luc Nancy Derrida offers another reading of (he starts again with) Aristotles's De Anima. By paying attention to the play of the palintropic, diaphanous, exactitude and ‘penser’ in Derrida's text, this paper seeks to show how important Aristotle is for Derrida in this book and in any deconstruction of the sense of touch. *
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Timár, Eszter. "Derrida's Error and Immunology." Oxford Literary Review 39, no. 1 (July 2017): 65–81. http://dx.doi.org/10.3366/olr.2017.0210.
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While Derrida's work is often seen as removed from matter, influential arguments have also been made about deconstruction's capacity to capture some foundational logic of matter or life. I offer an example of the way Derrida's work may be read to suggest the latter, even in a case where Derrida may be wrong: based on Thomas Pradeu's Limits of the Self, I suggest that Derrida's arguably erroneous use of autoimmunity anticipated recent developments in immunology. However, instead of simply concluding that Derrida ‘anticipates’ immunology, I suggest that Pradeu's theory had earlier been prefigured in immunology around the term ‘allergy’ in agreement with the Derridean use of it in ‘Plato's Pharmacy’. Last, I will briefly consider what Derrida calls ‘life in general’, in order to demonstrate a resistance in his work to be simply proven right within what he understands as the organicist discourse of living matter.
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Barker, Stephen. "Threshold (pro-)positions: Touch, Techné, Technics." Derrida Today 2, no. 1 (May 2009): 44–65. http://dx.doi.org/10.3366/e1754850009000372.
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Touching on Nancy and Derrida offers a glimpse not only into the thesis both of Jean-Luc Nancy's critique of touch and of Derrida's Le Toucher, but also into the threshold of a technology of (the) sense to come. This glimpse is an interrogation, and one that is both historic and historical, in the sense that Derrida, in addressing Jean-Luc Nancy's work, has presented us with an encyclopedic history of touch in the philosophic tradition from Aristotle to Nancy, one in which what Derrida calls “transcendental archifacticity” is accorded its proper value, and within which any seeming anthropological privilege, as an inherent aspect of the Phenomenological Reduction is, as Derrida says, ‘overshadowed.’ Such an overshadowing is both strategic, in terms of a historical phenomenological project, and tactical, in Derrida's investigative sense: tactical in terms of implementation, manifestation, manipulation (i.e. through the application of the hand, manus) and in terms of tact, tactility; to which must be tacked on, à la Nancy, con-tact, ‘with touch,’ a ‘with-touch’ in which a béance, a gash or dash, opens out in-between, ‘at the very point’ to use Derrida's repeated specification, of bifurcation and of con-tact, at the junction point of the ‘spacing out’ of a laminated différance con-noting more than it has or had ever done in Derrida's work itself. *
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Gildea, Niall. "Also Intransitive. Mark Fisher's Hauntology." CounterText 6, no. 3 (December 2020): 401–22. http://dx.doi.org/10.3366/count.2020.0202.
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This article offers a reading of the version of Jacques Derrida's concept of ‘hauntology’ that is developed by Mark Fisher in his essay collection, Ghosts Of My Life: Writings on Depression, Hauntology and Lost Futures. The article begins by noting some salient genealogical features of Fisher's critique of Derrida, and argues that Fisher's engagement with hauntology prompts an elaboration of Fisher's thinking about Derrida which corresponds to the elaboration in Derrida's thinking which, for Fisher, hauntology marks. But it also goes on to suggest, in a manner that is intended to pay tribute to Fisher's final work, The Weird and the Eerie, that Fisher's engagement with Derrida has a weird performativity, irreducible (as always in Fisher) to mere commentary or exegesis, and having more to do, like the weird, with ‘ things which do not belong together’. Fisher's adoption of ‘hauntology’ is of particular interest because it develops from an earlier hostility to Derrida's work which was of a piece with the position of the Cybernetic Culture Research Unit (CCRU), of which Fisher was a member during its existence at Warwick in the late 1990s/early 2000s. This late, phantasmatic reconciliation between Fisher and Derrida is at once intellectually fertile and undeniably poignant.
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Galetti, Dino. "How close to Hegel is ‘close’? Revisiting Lawlor on Derrida's Early Logic." Derrida Today 7, no. 2 (November 2014): 197–224. http://dx.doi.org/10.3366/drt.2014.0089.
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This article aims to restore a way to approach Derrida by revisiting the essentialist ‘logic’ that Leonard Lawlor put forward in 2002. Lawlor argues that the early Derrida developed a ‘logic of totality’ from Hyppolite's reading of Hegel, which formed the basis for a ‘logic of contamination’ and différance; moreover, Lawlor demonstrated such progress. We will situate his implicit premises before following his sequential argument, and thus isolate how Lawlor is aware that Derrida disputes Hyppolite's basic premises and outcomes, so as to suggest the difficulty is methodological. By that we will support Lawlor's discovery that Derrida's earliest work can be approached ‘logically’, so as to help re-orientate both an approach and strands of thought that Derrida helped to inspire.
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Bennington, Geoffrey. "Handshake." Derrida Today 1, no. 2 (November 2008): 167–84. http://dx.doi.org/10.3366/e1754850008000213.
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How might Derrida be said to greet Jean-Luc Nancy in Le Toucher? What kind of handshake does he offer? Derrida explicitly mentions the handshake at the very centre of his book, in the tangent devoted to Merleau-Ponty. A reading of this moment reveals an exemplary case of what happens when Derrida reads apparently ‘fraternal’ texts, and opens up further levels of difference. What then if we consider Nancy's response to Derrida, when the recipient of the handshake shakes back? By examining Nancy's various (mis-)readings of Derrida's famous phrase ‘la différance finie est infinie’ it is possible to trace a subtle but irreducible non-reciprocity in this relationship, represented in the handshake of the ‘salut’ as greeting and valediction, beyond all safety or salvation.
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Guenther, Lisa. "Who Follows Whom? Derrida, Animals and Women." Derrida Today 2, no. 2 (November 2009): 151–65. http://dx.doi.org/10.3366/e1754850009000499.
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In ‘L'Animal que donc je suis’, Derrida analyzes the paradoxical use of discourses on shame and original sin to justify the human domination of other animals. In the absence of any absolute criterion for distinguishing between humans and other animals, human faultiness becomes a sign of our exclusive capacity for self-consciousness, freedom and awareness of mortality. While Derrida's argument is compelling, he neglects to explore the connection between the human domination of animals and the male domination of women. Throughout ‘L'Animal’, Derrida equivocates between ‘man’ and ‘humanity,’ and between the biblical figures of Ish and Adam. In so doing, he repeats a gesture that he himself has insightfully criticized in other philosophers, such as Levinas. By articulating the distinctions that Derrida elides, I suggest a way of reading Genesis which avoids this difficulty, but also continues Derrida's project.
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Banham, Gary. "Joshua Kates, Essential History: Jacques Derrida and the Development of Deconstruction (Evanston, Illinois: Northwestern University Press, 2005), 352pp, $29.95 (USD), ISBN 10: 0810123274, ISBN-13: 978-0810123274." Derrida Today 1, no. 1 (May 2008): 131–33. http://dx.doi.org/10.3366/e1754850008000122.
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This book promises a ‘radical reappraisal’ (Kates 2005, xv) of Derrida, concentrating particularly on the relationship of Derrida to philosophy, one of the most vexed questions in the reception of his work. The aim of the book is to provide the grounds for this reappraisal through a reinterpretation in particular of two of the major works Derrida published in 1967: Speech and Phenomena and Of Grammatology. However the study of the development of Derrida's work is the real achievement of the book as Kates discusses major works dating from the 1954 study of genesis in Husserl's phenomenology through to the essays on Levinas and Foucault in the early 1960's as part of his story of how Derrida arrived at the writing of the two major works from 1967.
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Joris, Pierre. "Derrida/Celan Talk (Derrida/Celan)." Rue Descartes 89-90, no. 2 (2016): 172. http://dx.doi.org/10.3917/rdes.089.0172.
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Michaud, Ginette. "Reading Derrida Reading Kofman." Paragraph 44, no. 1 (March 2021): 41–57. http://dx.doi.org/10.3366/para.2021.0353.
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This article examines the relationship that Jacques Derrida and Sarah Kofman developed throughout their lifetimes, both as close friends and as philosophers who shared many common research interests. In his tribute to Sarah Kofman, published in Les Cahiers du Grif in 1997, Derrida stated that ‘These interests and exercises go far beyond the limits of a short narrative, indeed of a terminable analysis’, thus challenging the reader to delve into these ‘elliptical greetings’. The numerous interactions present in Kofman's and Derrida's respective bodies of work are not without conflicts nor dissymmetry, and their often oblique modes of acknowledgement are far from any ‘balance’ on either side. Revisiting some of the différends among two great thinkers of différance, this article highlights the Derridean logic of gift and debt at work between them. Focusing on the posthumous tribute Derrida pays to his friend (left untitled, which is itself a revealing gesture), one can sense that there is much at stake in that piece that touches on the major question of forgiveness and the affirmation of survie or living on, thus setting a scene of reading where Derrida's debt towards Kofman turns out to be more telling than one may have expected.
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Senatore, Mauro. "Biologists also do Literature: Derrida, Heidegger, and the Danger of Scientism." Derrida Today 14, no. 2 (November 2021): 207–27. http://dx.doi.org/10.3366/drt.2021.0266.
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In his recently published seminar Life Death (1975–76), Derrida engages in a close reading of Heidegger's refutation of the biologistic interpretation of Nietzsche. Derrida explains that, building on his interpretation of Nietzsche as the peak of metaphysics, Heidegger wishes to rescue the latter's metaphysical discourse from its biologizing character. In this article, I argue that Derrida's reading centres on the ontological regionalism undergirding Heidegger's refutation. To develop this argument, I test the following three hypotheses. First, I show that the later exploration offered in Life Death draws on the schematic reading of Heidegger's question of being provided in Of Grammatology (1967). Second, I explain that, for Derrida, through his refutation of Nietzsche's supposed biologism, Heidegger reaffirms ontological regionalism in order to secure the whole interpretative system that interweaves together his reading of Nietzsche and Western metaphysics and his thinking of being. Finally, I highlight Derrida's emphasis on the relentlessness of Heidegger's denunciation of biologism. I demonstrate that, for Derrida, this can be explained as biology, which is a discourse on life and nature that since its beginnings touches on the blind point of regionalism.
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Fischer, Luke. "Derrida and Husserl on Time." Forum Philosophicum 12, no. 2 (November 1, 2007): 345–57. http://dx.doi.org/10.35765/forphil.2007.1202.26.
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In this essay I take issue with Derrida's interpretation of Husserl's phenomenology of internal time-consciousness in Speech and Phenomena. Derrida's critique of Husserl's phenomenology of time also forms the basis for what Derrida regards to be an undermining of phenomenological philosophy itself. After first disagreeing with Derrida's interpretation of Husserl's understanding of time I proceed to object to his “undermining” of phenomenology. I attempt to illustrate that his critique of phenomenology is unconvincing.
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Pepperell, Nicole. "Handling Value: Notes on Derrida's Inheritance of Marx." Derrida Today 2, no. 2 (November 2009): 222–33. http://dx.doi.org/10.3366/e1754850009000554.
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Derrida's Specters of Marx asks whether and how we could inherit Marx today: whether we might find, in a certain spirit of Marx, the critical resources to challenge resurgent liberal ideals, without this challenge assuming a dogmatic or totalitarian form. Derrida's own response to this question involves a curious move: a material transformation of Marx's text, in which Derrida first foreshadows, and then carries out, the excision of a single sentence from the pivotal passage in which Marx christens the commodity fetish. The excision subtly transforms the meaning of Marx's text and, in the process, acts out a vision of inheritance as an active, transformative performance, rather than as a passive transmission of inherited content to its heirs. In this paper, I explore the way in which Derrida foreshadows and then effects this curious elision. I highlight the distinctive understanding of transformative inheritance at the heart of Derrida's text, and also pose the question of why Derrida should effect this particular transformation in the search for a certain deconstructive spirit in Marx's work.
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Cixous, Hélène. "Shakespeare Ghosting Derrida." Oxford Literary Review 34, no. 1 (July 2012): 1–24. http://dx.doi.org/10.3366/olr.2012.0027.
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This ‘fabulous’ essay sketches a hauntological bond of debts between Shakespeare and Derrida as a complex intertextual scene of translation across languages and literatures (but also philosophy and psychoanalysis), times and cultures. Starting from Derrida's essay ‘What is a “Relevant” Translation?’, Cixous explores via numerous voices, cloaks and masks (Celan, Joyce, Genet, Blanchot, Marx, Freud, Poe, Socrates but also Cixous's own father Georges, etc.) the spectral ‘visor effect’ of texts and languages concealing one another, or burrowing secretly underground like moles, in Derrida's Hamlet-like passion for the Bard.
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DeArmitt, Pleshette. "Cascade of Remainders." Derrida Today 9, no. 2 (November 2016): 97–106. http://dx.doi.org/10.3366/drt.2016.0127.
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In a very late essay on remains, one might say a throw away essay, Derrida doggedly tracks the relation of a certain desire to remains, linking it to sacrificial economy and to a hierarchical ontological order. If our concern is a thinking of desire as it pertains to remains, why should we not turn first, or perhaps exclusively, to Derrida's monumental works on the subject of remains, specifically Glas and Cinders, jettisoning the little-known essay we have not yet named? Certainly Derrida has said much in these well-known works about desire and remains, consumption and excretion, fire and ashes. So, why devote all one's attention, as we will do in this paper, to what might be said to be a morsel of an essay, which has remained largely unread and hence falls outside of Derrida commentary? The essay in question is his 2002 ‘Remains – the Master, or the Supplement of Infinity’, a homage to Charles Malamoud, a French ethnologist and scholar of Indian and Oriental religions whose work, especially his 1989 Cooking the World, was influential on Derrida's thinking concerning the ‘rhetorics of cannibalism’ and ‘eating the other’ and featured prominently in his seminars from 1989–1991 on the aforementioned themes. In ‘Remains – the Master’, a dense and rich essay, Derrida analogically links two vastly different cultures – the Brahmanic of India and the Greco-European – in terms of a ‘law of remainders’, which for both traditions, he claims, is an organizing principle of humans, gods, and the whole of the world. In his essay Derrida returns to or, more accurately, remains with a thinking of ‘the French word “reste”, the remnants [restance] of “reste”’, which, as Derrida notes, is ‘difficult to translate in an exhaustive or transparent manner,’ that is, ‘without remainder’ (2002, 41). However, what this paper will follow is the circulation of remainders in the Vedic tradition, as analysed by Derrida and Malamoud. In doing so, we can begin to not only translate the notion of Malamoud's ‘cascade de restes’ from one culture, logic, and idiom to another but understand how for Derrida this ritual downpour of remainders not only institutes a hierarchy of remainders but also produces ipseity.
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Devi, K. L. Chamundeswari. "THE STUDY OF STRUCTURE AS A CRITICAL THEORY: THE ANALYSES OF JACQUES DERRIDA AND GERARD GENETTE." Journal of English Language and Literature 09, no. 02 (2022): 17–20. http://dx.doi.org/10.54513/joell.2022.9203.
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Jacques Derrida and Gerard Genette are the versatile critics of the 20th and 21st centuries. Both the critics deal with the 'Structuralism'. Jacques Derrida, the French philosopher, deals with semiotics that discusses the significance, representation, reference and meaning. His lecture 'Structure, Sign and Play in the Discourse of Human Sciences' is an advanced theory of Literature. Jacques Derrida's theory is about Post Structuralism. Gerard Genette is a French Literary Theorist and Critic. In his Literary Theory. Structuralism is examined with the underlying invariant structure. The literary conditions may change but never the literary structure. The structure is an assessment of Literature. The structure appeals to all times. The action, theme, plot, the narrative and the different components of Literature are universal. This is how the theories of Jacques Derrida and Gerard Genette appeal to the readers on the whole by culminating at the same point. This article provides the structures of Literature by striking a parallel between Gerard Genette's structuralism and Jacques Derrida's Structure, Sign, and Play.
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Naas, Michael. "Oddments: The Rest of Deconstruction." Derrida Today 9, no. 2 (November 2016): 107–23. http://dx.doi.org/10.3366/drt.2016.0128.
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Though Derrida had often appealed to the notion of le reste, in works ranging from Glas (1974) to Shibbloth (1986) to Cinders (1988), it was not until his 2002 essay Reste – le maître that he would devote an entire work to the topic. In this essay, I look at a few of Derrida's early attempts to think le reste, particularly in relationship to poetry in ‘Che cos'è la poesia?’ before concentrating on Reste – le maître. I show that it is only in this latter work that Derrida develops a full ‘theory’ of le reste as a ‘quasi-transcendental’ along the lines of différance or, indeed – and Derrida himself makes the comparison – the ‘Good beyond being’ in Plato and Plotinus. But it is also in this latter text that Derrida uses the notion of the reste to suggest a relationship, an analogy, between the logic of sacrifice and mastery in Western onto-theology and the logic of sacrifice and mastery in the Brahmin culture of India. As such, I suggest in conclusion, le reste is perhaps the most suggestive and the most powerful notion in all of Derrida's work for thinking today the relationship between deconstruction and the rest of the world.
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Dastur, Françoise. "Derrida and the Question of Presence." Research in Phenomenology 36, no. 1 (2006): 45–62. http://dx.doi.org/10.1163/156916406779165854.
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AbstractIt has often been considered that the most important part of Derrida's work consisted in the five books published between 1967 and 1972. This paper intends, by way of a re-reading of Derrida's most powerful text from this period, Speech and Phenomena, to bring to light Derrida's specific manner of uniting the question of the disruption of presence to the question of writing. What is therefore questioned is Derrida's emphasis on death, considered as the very condition of possibility of language and writing. As Derrida rightfully shows, Husserl, in spite of the importance he conferred upon writing in the process of idealization, was not aware of the fact that the relationship to death constitutes the concrete structure of the living present. But on the other hand, by still opposing in a too dualistic manner presence and absence, life and death, Derrida himself was not able to see that the condition of language is not so much the death of the subject as the being toward death and the finitude of Dasein.
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McQuillan, Martin. "Clarity and Doubt: Derrida among the Palestinians." Paragraph 39, no. 2 (July 2016): 220–37. http://dx.doi.org/10.3366/para.2016.0196.
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This essay takes the Genet column of Derrida's Glas as its point of departure for a wider discussion of Derrida's contribution to thinking on the question of Israel–Palestine. What would it mean for Genet to be at war, encircled or outcast? What of the polemos in Genet, in Derrida, in Glas? How are we to show that what always interests Derrida takes place (or the place of Genet) among the Palestinians? What is the space of literature here? How does Genet explode as Western thought takes a bow? Through a reading of Genet's Prisoner of Love and a number of Derrida's writings on Israel–Palestine, this essay unpacks an important configuration of the biographical, the literary and the philosophical in Glas, which still has profound significance for us 40 years after its original publication.
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Trumbull, Robert. "Deconstruction and Psychoanalysis: ‘A Problematic Proximity’." Derrida Today 5, no. 1 (May 2012): 69–91. http://dx.doi.org/10.3366/drt.2012.0029.
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This essay explores Derrida's work on repetition in psychoanalysis and what Freud, in Beyond the Pleasure Principle, called the ‘compulsion to repeat’. Revising the model of the psyche that had to that point dominated his theory, Freud began in 1920 to ascribe greater significance to experiences of trauma and unpleasure, and to their recurrence in the analytic treatment. This type of repeated repetition ultimately suggested to Freud the existence of a ‘death drive’ antithetical to life. I examine here how Derrida re-reads Beyond in The Post Card, analysing the way uncontrollable effects of repetition repeatedly undo Freud's efforts to make any progress on what lies beyond the pleasure principle. Another ‘logic’ of repetition, other than the one Freud invokes, inhabits Freud's text, threatening the fundamental opposition between the life drives and the death drive. But in reading Freud in this way, Derrida himself cannot quite ‘do justice to’ Freud, to the ambivalence at work in Freud's text. At certain key moments in his reading of Beyond the Pleasure Principle, I show, Derrida seems to restrict an ambiguity in Freud's thinking around the relation between life and death. What Derrida's reading makes legible in part, then, is Derrida's resistance to psychoanalysis, the tension inhabiting Derrida's dealings with Freud in The Post Card and beyond.
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Moi, Ruben, and Thoralf Fagertun. "Acts of Literature." Nordlit 13, no. 1 (March 1, 2009): 241. http://dx.doi.org/10.7557/13.1084.
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Despite the fact that literary theory has sought new orientations since Derrida´s biblioblitz in the late 1960s and early 1970s, this article claims that the French philosopher's multiple approaches to literatureindubitably mark a shift in literary hermeneutics. Although the questioning of philosophy, language, aesthetic institutions, and genre solidities per se spurs much of his intellectual analysis, Derrida responds to a great diversity of what is normally termed literature in his writing. Derrida´s Acts of Literature presents a point of departure for this article, which traces his engagements with literature in large parts of his oeuvre. Throughout discussions of his many subversions of literary traditions and reflections of the extensive dispute that surrounds his work, the authors seek to demonstrate the significance of his interrogations for the field of literary interpretation.Selv om litteraturteorien har beveget seg i ulike retninger siden Derridas biblioblitz på slutten av 1960-tallet og begynnelsen av 1970-tallet, hevder denne artikkelen at den franske filosofens ulike tilnærminger til litteratur utvilsomt har forandret hermeneutikken. Til tross for at skepsis til filosofi, språk, estetiske uttrykksformer og sjangersoliditet utgjør mye av hans intellektuelle analyser, undersøker Derrida i sin skrivning en rekke ulike typer tekster som vi tradisjonelt sett karakteriserer som litteratur. Derridas Acts of Literature utgjør et springbrett for denne artikkelen som prøver å perspektivere undersøkelsene av litteratur i store deler av hans produksjon. Gjennom å diskutere hans mange oppgjør med litterære tradisjoner og å reflektere over den omfattende debatten hans arbeider har skapt, har forfatterne til hensikt å påvise hvilken betydning hans litterære undersøkelser kan ha for litterær fortolkning.
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Rapaport, Herman. "Deregionalizing Ontology: Derrida's Khōra." Derrida Today 1, no. 1 (May 2008): 95–118. http://dx.doi.org/10.3366/e1754850008000109.
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The purpose of the essay is to contextualize and explain the philosophical project that is under way in Jacques Derrida's Khōraof 1993. Upon a cursory reading, the book will appear to be merely the unpacking of yet another undecidable term that Derrida has located within the history of metaphysics. But, in fact, the stakes of this text are much higher in that Derrida's aim is to continue developing a project that was announced in the late 1960s, namely, to deregionalize ontology. Precisely what Derrida meant by that phrase and the various texts one would have to revisit in order to properly understand how Khōra instrumentalizes deregionalization is what this essay attempts to survey. Lastly, as Husserlian phenomenology is quite central to the concerns of this essay, researchers may consider it as a contribution to the study of Derrida's relation to Husserl's philosophy. Major texts by Derrida that are discussed include The Problem of Genesis in Husserlian Phenomenology, ‘La difference’, Voice and Phenomena, Of Grammatology, ‘Plato's Pharmacy’, ‘How to Avoid Speaking: Denials’, and Khora. Major topics include: the transcendental ego, regional phenomenology, voice and writing, differance, origin, genesis, woman, negative theology, khora, and Plato.
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Hesari, Shorangiz, Jahanbakhsh Rahmani, and Maryam Barataly. "Educational Implications Derived from Derrida's Concept of Critical Thinking." Journal of Study and Innovation in Education and Development 4, no. 3 (2024): 75–95. http://dx.doi.org/10.61838/jsied.4.3.5.
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The present study aims to infer the educational implications derived from Jacques Derrida's concept of critical thinking. To achieve this, an analytical-inferential method has been employed. Critical thinking from Derrida's perspective is a complex and multifaceted concept. In his view, critical thinking is related to the analysis and critique of language, texts, concepts, ideologies, and power structures. Derrida believes that no fixed or absolute meaning exists, and all meanings are formed in a play of signs and differences. Critical thinking, according to Derrida, means questioning any established truth, value, reasoning, or principle. Instead, he examines and critiques the methods, criteria, assumptions, and consequences. Derrida emphasizes that education should be critical in nature; he believes that critical thinking should be central, asserting that all aspects of education should be subject to change. In schools, alongside teaching critical thinking, emphasis should be placed on cultivating critical learners. In this way, the process of teaching and learning will be established in a critical and investigative manner. In this regard, the present study, through the exploration of Derrida's concept of critical thinking, aims to infer the educational implications stemming from his views using Frankena’s model.
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Orbán, Jolán. "Vendégbarátság, ellenségesség, vendégszeretetgyűlölet." Magyar Zene 62, no. 4 (December 20, 2024): 436–65. https://doi.org/10.71099/mz.17825.
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Eötvös Péter Sleepless című operáját 2021. november 28-án mutattak be Berlinben. Az opera a berlini Staatsoper Unter den Linden felkérésére készült, a forgatókönyvet Jon Fosse Trilógiája (2014) alapján Eötvös Péter és Mezei Mária írta, az előadást Mundruczó Kornél rendezte. Jon Fosse szövegének és Eötvös Péter operájának jelentőségét nagyon jól jelzi, hogy a darab intendánsa a 2021-es évadnak a Sleepless címet adta, az Opernwelt folyóirat 2021 legjobb ősbemutatójának nevezte a darabot, Jon Fosse pedig 2023-ban megkapta az irodalmi Nobel-díjat. A „vendégszeretetgyűlölet” vagy „vendégbarátság-ellenségesség” kifejezést franciául hostipitalité Jacques Derrida vezette be a filozófiába a hospitalité és hostilité kifejezésekből alkotott nyelvjátékként (1995/2021). Eötvös nem hivatkozik Derridára, Derrida szövegeiben is ritkán találunk utalást a klasszikus zenére (J. S. Bach, Händel), még ritkábban az operára (Mozart: Don Giovanni), ennek ellenére amellett érvelek, hogy Eötvös dekonstruálja az opera intézményrendszerét és műfaját, Derrida dekomponálja a filozófiai diskurzust. A Sleepless esetében van egy közvetlen kapcsolat Derrida és Eötvös között, amely igazolja a tézisemet, mégpedig Jon Fosse, akit olyannyira foglalkoztatott Derrida írásfelfogása, hogy a Nobel-díj alkalmával tartott beszédében is néven nevezi. Az előadásomban azt vizsgálom, hogy Jon Fosse Trilógiája és Eötvös Péter Sleepless című operája miként viszik színre a vendégszeretet megvonásának drámáját, miként késztetnek arra, hogy elgondolkodjunk a vendégbarátság, az ellenségesség és a derridai értelemben vett „vendégszeretetgyűlölet” kérdésén.
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Dunstall, Andrew. "The impossible diagram of history: ‘History’ in Derrida's Of Grammatology." Derrida Today 8, no. 2 (November 2015): 193–214. http://dx.doi.org/10.3366/drt.2015.0110.
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This article presents Derrida as a philosopher of history by reinterpreting his De la Grammatologie. In particular, it provides a schematic reconstruction of Part II of that book from the perspective of the problem of history. My account extends work on historicity in Derrida by privileging the themes of ‘history’ and ‘diagram’ in the Rousseau part. I thereby establish a Derridean concept of history which aims at accounting for the continuities and discontinuities of the past. This is in contrast to some criticism that Derrida leaves behind, or inadequately accounts for history. Derrida describes a necessarily contorted condition of relating any historical event or development to itself or to another. This historicity informs other well-known aspects of Derrida's work, like the ‘quasi-transcendental’ terms he developed. I conclude that ‘history’ is a critical element in any understanding of deconstruction, and that deconstruction entails new kinds of history, but that some axioms of current historical thought require reformation.
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Nehamas, Alexander, and Christopher Norris. "Derrida." Philosophical Review 100, no. 2 (April 1991): 303. http://dx.doi.org/10.2307/2185310.
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Selden, Raman, Christopher Norris, Jacques Derrida, Cecile Lindsay, Jonathan Culler, and Eduardo Cadava. "Derrida." Yearbook of English Studies 20 (1990): 223. http://dx.doi.org/10.2307/3507538.
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Rapaport, Herman, and Christopher Norris. "Derrida." SubStance 18, no. 2 (1989): 125. http://dx.doi.org/10.2307/3685319.
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Bernstein, Richard J. "Derrida." Graduate Faculty Philosophy Journal 26, no. 1 (2005): 199–204. http://dx.doi.org/10.5840/gfpj200526112.
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Gross, David S., and Christopher Norris. "Derrida." World Literature Today 62, no. 4 (1988): 737. http://dx.doi.org/10.2307/40144798.
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Lawlor, Leonard. "Derrida." International Studies in Philosophy 22, no. 3 (1990): 136–37. http://dx.doi.org/10.5840/intstudphil199022355.
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Ramond, Charles. "Derrida." Cités 30, no. 2 (2007): 143. http://dx.doi.org/10.3917/cite.030.0143.
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Critchley, Simon. "Derrida." Epoché 10, no. 2 (2006): 315–26. http://dx.doi.org/10.5840/epoche200610213.
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Jones, L. "Derrida." Common Knowledge 10, no. 1 (January 1, 2004): 152–53. http://dx.doi.org/10.1215/0961754x-10-1-152-a.
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Goldschmit, Marc. "Derrida." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 124–26. http://dx.doi.org/10.3917/sh.hs15.0124.
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Stocker, Barry. "Derrida." Angelaki 29, no. 1-2 (March 3, 2024): 3–8. http://dx.doi.org/10.1080/0969725x.2024.2322248.
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