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Summary

Jacques Derrida (1930-2004) was born in Algeria, and held positions at the École Normale Supériere (1964-1983) and the École des Hautes Études en Sciences Sociales (1983-2004) in France, and, among other visiting appointments, at Yale University (1975-1986) and the University of California at Irvine (1986-2004) in the United States. Derrida published on an enormous range of thinkers and topics across his career. After an initial focus on Husserl's phenomenology, in the 1960s he engaged work in the human sciences, avant-garde literature, and the history of philosophy to challenge fundamental philosophical conceptions of time, presence, language, identity, and difference. In the 1970s he deepened his engagement with psychoanalysis, literature, and aesthetics, and from the mid-1980s on focused more explicitly on ethical, political, and religious issues. There is an large quantity of Anglophone scholarship on Derrida's work, covering almost all aspects of his work, and from disciplinary perspectives that include but extend far beyond philosophy as it is institutionally defined.

Key works

Derrida's most influential work was published early in his career: Of Grammatology, Voice and Phenomenon, and Writing and Difference, all appearing in 1967, and 1972's Margins of Philosophy  and Dissemination. After this time Derrida continued to publish at a steady rate on an ever-expanding number of thinkers and themes, making it hard to single out texts as particularly prominent. But the most widely read of his later works include "Force of Law", The Gift of Death, and Specters of Marx.

Introductions Gasché's The Tain of the Mirror and Bennington's "Derridabase" provide comprehensive introductions to Derrida's work prior to 1990, and have been very influential in the secondary literature. For an accessible introduction to Derrida's later engagements with ethical, social and political issues, see his book length conversation with Elizabeth Roudinesco, For What Tomorrow.
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  1. Philip M. Adamek (2004). Review of “Heidegger and Derrida on Philosophy and Metaphor: Imperfect Thought”. [REVIEW] Essays in Philosophy 5 (1):2.
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  2. Frederick Luis Aldama (2008). Why the Humanities Matter: A Commonsense Approach. University of Texas Press.
    Introduction: a new humanism -- Self, identity, and ideas -- Revisiting Derrida, Lacan, and Foucault -- Derrida gets medieval -- Imaginary empires, real nations -- Edward said spaced out -- Modernity, what? -- Teachers, scholars, and the humanities today -- Translation matters -- Can music resist? -- The "cultural studies turn" in Brown studies -- Pulling up stakes in Latin/o American theoretical claims -- Fugitive thoughts on justice and happiness -- Why literature matters -- Interpretation, interdisciplinarity, and the people.
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  3. Barry Allen (1993). Difference Unlimited. In Gary Brent Madison (ed.), Working Through Derrida. Northwestern University Press.
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  4. Graham Allen (2011). Nicholas Royle, Quilt (Myriad Editions, 2010), 176 Pp., ££7.99. ISBN: 978-0-9562515-4-1. [REVIEW] Derrida Today 4 (1):137-142.
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  5. Graham Allen (2010). J. Hillis Miller. The Medium is the Maker: Browning, Freud, Derrida and the New Telephonic Ecotechnologies. Brighton: Sussex Academic Press, 2009. P/Bk. 93pp.£14.95. [REVIEW] Derrida Today 3 (2):306-310.
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  6. David B. Allison (1978). Derrida and Wittgenstein: Playing the Game. Research in Phenomenology 8 (1):93-109.
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  7. Ian Almond (2003). Religious Echoes of the Errant Text: Darker Shades of Derrida's Pathless Way. Heythrop Journal 44 (3):294–304.
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  8. Recep Alpyagil (2012). Sufism and Deconstruction: A Comparative Study of Derrida and IbnʿArabi (Review). Philosophy East and West 62 (2):270-273.
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  9. Marcella Maria Althaus-Reid (2005). El Tocado (le Toucher): Sexual Irregularities in the Translation of God (the Word) in Jesus. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge.
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  10. Gil Anidjar (2005). Hosting. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge.
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  11. Joseph Arel (2013). The Necessity of Recollection in Plato's Meno and Derrida's Memoirs of the Blind. Epoché: A Journal for the History of Philosophy 18 (1):187-203.
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  12. Richard H. Armstrong (2008). Reception (M.) Leonard Athens in Paris. Ancient Greece and the Political in Post-War French Thought. (Classical Presences). Oxford UP, 2005. Pp. [X] + 264. £49. 9780199277254. (P.A.) Miller Postmodern Spiritual Practices. The Construction of the Subject and the Reception of Plato in Lacan, Derrida, and Foucault. (Classical Memories / Modern Identities). Columbus: Ohio State UP, 2007. Pp. X + 270. $59.95 (Hbk). 9780814210703 (Hbk). 9780814291474 (CD-ROM). [REVIEW] Journal of Hellenic Studies 128:298-.
  13. Stanley Aronowitz (2005). Higher Education and Everyday Life. In Peter Pericles Trifonas & Michael Peters (eds.), Deconstructing Derrida: Tasks for the New Humanities. Palgrave Macmillan.
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  14. Peter Atterton (2003). Derrida's Gift to Levinas. International Studies in Philosophy 35 (2):1-26.
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  15. Derek Attridge (forthcoming). Review of Martin Hagglund, Radical Atheism: Derrida and the Time of Life. [REVIEW] Derrida Today.
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  16. Derek Attridge (2007). The Art of the Impossible? In Martin McQuillan (ed.), The Politics of Deconstruction: Jacques Derrida and the Other of Philosophy. Pluto Press. 54--65.
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  17. Isabelle Aubert (2012). Haberman and Derrida on Recognising the Other. In Miriam Bankovsky & Alice Le Goff (eds.), Recognition Theory and Contemporary French Moral and Political Philosophy: Reopening the Dialogue. Distributed Exclusively in the Usa by Palgrave Macmillan.
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  18. Jan Baetens (2012). Jacques Derrida: Biography in Action. Substance 41 (2):139-145.
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  19. Thomas Baldwin (2008). Presence, Truth, and Authenticity. In Robert Eaglestone & Simon Glendinning (eds.), Derrida's Legacies: Literature and Philosophy. Routledge.
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  20. Thomas Baldwin (2000). Death and Meaning – Some Questions for Derrida. Ratio 13 (4):387–400.
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  21. Étienne Balibar (2005). Le structuralisme : une destitution du sujet ? Revue de Métaphysique Et de Morale 1 (1):5-22.
    On emploie ici le terme « structuralisme » dans un sens large, incluant les œuvres de Lévi-Strauss et Barthes aussi bien que celles d'Althusser, de Lacan, de Foucault. J'y vois non pas un système ou une école de pensée, mais un mouvement, et j'y inclus également le « post-structuralisme » de Derrida et de Deleuze, en tant que « négation déterminée » de certains présupposés. Je soutiens que le structuralisme ne se caractérise pas par une position objectiviste, mais par la (...)
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  22. Karyn Ball (2007). The Entropics of Discourse : The 'Materiality' of Affect Between Marx and Derrida. In Simon Wortham & Allison Weiner (eds.), Encountering Derrida: Legacies and Futures of Deconstruction. Continuum.
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  23. Bogdan Banasiak (2002). De interpretatione. Deleuze versus Derrida. Nowa Krytyka 13:97-118.
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  24. Gary Banham (2002). Cinders: Derrida with Beckett. In Richard J. Lane (ed.), Beckett and Philosophy. Palgrave. 55--67.
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  25. Miriam Bankovsky (2006). Jacques Derrida and Elisabeth Roudinesco, For What Tomorrow...: A Dialogue Reviewed By. Philosophy in Review 26 (1):18-20.
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  26. Miriam Bankovsky (2005). Derrida Brings Levinas to Kant. Philosophy Today 49 (2):156-170.
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  27. Ian Bapty (1990). Nietzsche, Derrida, and Foucault. In Ian Bapty & Tim Yates (eds.), Archaeology After Structuralism: Post-Structuralism and the Practice of Archaeology. Routledge.
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  28. K. C. Baral & R. Radhakrishnan (eds.) (2009). Theory After Derrida: Essays in Critical Praxis. Routledge, Taylor & Francis Group.
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  29. Zsuzsa Baross (2011). Posthumously, for Jacques Derrida. Sussex Academic Press.
    The posthumous -- Fragments -- Toward a memory of the future: cinema, memory, history -- The image and the "trait" -- Postscript: l'arrêt de mort.
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  30. Zsuzsa Baross (2008). Lessons to Live (1): Posthumous Fragments, for Jacques Derrida. Derrida Today 1 (2):247-265.
    Written as a last, long posthumous letter to Jacques Derrida, the essay turns to the philosopher's last and, for the living, most important lesson – on ‘learning to live.’ In particular, it addresses – as constitutive of his unique ‘heterodidactics’ – two discrete communications on the subject. The first, in Spectres de Marx (1993), declares the lesson to be at once impossible and necessary, that is, ‘ethics itself’; in the second, the last interview ‘Je suis en guerre contre moi-même’ published (...)
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  31. Zsuzsa Baross (2001). NOLI ME TANGERE : For Jacques Derrida. Angelaki 6 (2):149 – 164.
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  32. Zsuzsa Baross (2000). Deleuze and Derrida, by Way of Blanchot - an Interview. Angelaki 5 (2):17 – 41.
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  33. John Cyril Barton (2003). Iterability and the Order-Word Plateau:A Politics of the Performative'in Derrida and Deleuze/Guattari. Critical Horizons 4 (2):227-264.
  34. Timothy K. Beal & Tod Linafelt (2005). To Love the Tallith More Than God. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge.
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  35. Richard Beardsworth (2006). Modernity in French Thought: Excess in Jacques Derrida, Emmanuel Levinas, and Jean-François Lyotard. Telos 2006 (137):67-95.
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  36. Richard Beardsworth (2005). In Memorium Jacques Derrida: The Power of Reason. Theory and Event 8 (1).
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  37. G. C. F. Bearn (1996). Garver, N. And Lee, S.-C.-Derrida and Wittgenstein. Philosophical Books 37:118-119.
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  38. Gordon C. F. Bearn (1996). General Philosophy Derrida and Wittgenstein. Philosophical Books 37 (2):118-119.
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  39. Ernst Behler (1991). Confrontations: Derrida/Heidegger/Nietzsche. Stanford University Press.
    Introduction Undoubtedly it would be useful to interpret the "new Nietzsche," as he is often called, within the larger contexts of "Nietzsche and the ...
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  40. Roy Ben-Shai (2010). Of All Things: On Michael Marder's Reading of Derrida. Telos 2010 (150):185-192.
    The Event of the Thing by Michael Marder is probably one of the most comprehensive and integrative readings of Derrida's oeuvre to date. A virtue of the book is that, despite the comprehensiveness of its subject matter, it does not assume the removed posture of an introduction, an exposition, or an explication. Its relation to the Derridian text is much more internal and intimate, and it should be noted that it presupposes a rather thorough knowledge of Derrida's oeuvre as well (...)
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  41. Andrew Benjamin, Possible Returns : Deconstruction and the Placing of Greek Philosophy.
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  42. Ross Benjamin & Heesok Chang (2006). Jacques Derrida, The Last European. Substance 35 (2):140-171.
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  43. Geoffrey Bennington (2009). Sovereign Stupidity and Autoimmunity. In Pheng Cheah & Suzanne Guerlac (eds.), Derrida and the Time of the Political. Duke University Press.
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  44. Geoffrey Bennington (2008). In the Event. In Robert Eaglestone & Simon Glendinning (eds.), Derrida's Legacies: Literature and Philosophy. Routledge.
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  45. Geoffrey Bennington (2007). Foundations. In Simon Wortham & Allison Weiner (eds.), Encountering Derrida: Legacies and Futures of Deconstruction. Continuum.
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  46. Geoffrey Bennington (1992). Mosaic Fragment, If Derrida Were an Egyptian. In David Wood (ed.), Derrida: A Critical Reader. Blackwell. 97--199.
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  47. R. Berezdivin (1986). The Deconstructive Prosthesis in The Philosophy of Jacques Derrida. Journal of the British Society for Phenomenology 17 (3):217-233.
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  48. Ruben Berezdivin (1989). Drawing,(an), Affecting Nietzsche, with Derrida'. In Hugh J. Silverman (ed.), Derrida and Deconstruction. Routledge. 92--107.
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  49. Ruben Berezdivin (1987). In Stalling Metaphysics: At the Threshold. In John Sallis (ed.), Deconstruction and Philosophy: The Texts of Jacques Derrida. University of Chicago Press. 47--59.
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  50. Robert Bernasconi (1998). Different Styles of Eschatology: Derrida's Take on Levinas' Political Messianism. Research in Phenomenology 28 (1):3-19.
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