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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. M. H. Abrams (1977). Behaviorism and Deconstruction: A Comment on Morse Peckham's "The Infinitude of Pluralism". Critical Inquiry 4 (1):181-193.
    Peckham claims that my "behavior" in dealing with the quotations in Natural Supernaturalism is the same, in methodology and validity, as the interpretative behavior of Booth's waiter. But the great bulk of the utterances in my quotations—and no less, of the utterances constituting Peckham's own essay—do not consist of orders, requests, or commands. Instead, they consist of assertions, descriptions, judgments, exclamations, approbations, condemnations, and many other kinds of speech-acts, the meanings of which are not related to my interpretative behavior, even (...)
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  2. M. H. Abrams (1977). The Deconstructive Angel. Critical Inquiry 3 (3):425-438.
    That brings me to the crux of my disagreement with Hillis Miller. The central contention is not simply that I am sometimes, or always, wrong in my interpretation, but instead that I—like other traditional historians—can never be right in my interpretation. For Miller assents to Nietzsche's challenge of "the concept of 'rightness' in interpretation," and to Nietzsche's assertion that "the same text authorizes innumerable interpretations : there is no 'correct' interpretation."1 Nietzsche's views of interpretation, as Miller says, are relevant to (...)
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  3. 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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  4. Valerio Adami (2005). À la mémoire d'une amitié. Pour Jacques Derrida. Rue Descartes 2 (2):62-63.
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  5. Massimo Adinolfi (2012). La Fine Dell’Epoca Del Libro. A Partire da Jacques Derrida. Quaestio 11 (1):405-427.
    This contribution aims at discussing the presentation of the philosophical idea of book in Jacques Derrida, the opposition that Derrida draws between the philosophical idea of book on the one hand and writing on the other, and, above all, the ambiguous placing of Hegel in this opposition. Hegelian philosophical writing is for Derrida a threshold beyond which the philosophy of the Book in its ‘total’ form is no longer possible. The aim, however, is to suggest that what is “now underway (...)
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  6. Alia Al-Saji (2004). Leonard Lawlor, Thinking Through French Philosophy: The Being of the Question. [REVIEW] Journal of French and Francophone Philosophy 14 (2):134-140.
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  7. AlainGuy (1956). Jacques Chevalier, Testimonio Del Bergsonismo Católico. Convivium 2:189-198.
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  8. 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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  9. Nicholas Aldridge (2014). Marie-Eve Morin,Jean-Luc Nancy, Cambridge: Polity Press, 2012. 188 Pp. $24 USD , ISBN 978-0-7456-5241-2. [REVIEW] Derrida Today 7 (1):102-105.
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  10. Natalie Alexander (1989). Presence and Deferral: Derrida's Critique of Husserlian Internal Time-Consciousness. Dissertation, Northwestern University
    Coupling the method of close textual analysis with a sensitivity to historical development and context, I explore "Speech and Phenomena," an important early essay in which Jacques Derrida confronts the phenomenology of Edmund Husserl. After giving background exegesis on the methods, key concepts, and theories of language of each writer, I explore what Derrida has said about the strategy and techniques of deconstruction. From his remarks, I generate four approaches to reading deconstructive texts, each richer than the last, and each (...)
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  11. Christian B. Allègre, The Contribution of the Concept of Difference to the Problematic of the Subject in the Work of Gregory Bateson and Jacques Derrida.
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  12. Barry Allen (2002). Deconstruction as Analytic Philosophy (Review). Common Knowledge 8 (1):208-208.
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  13. Barry Allen (1993). Difference Unlimited. In Gary Brent Madison (ed.), Working Through Derrida. Northwestern University Press
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  14. E. L. Allen (1958). Survey of Recent Continental Theology. Hibbert Journal 57:177.
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  15. E. L. Allen (1956). Recent Continental Theology. Hibbert Journal 55:175.
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  16. E. L. Allen (1952). Some Recent Continental Theology. Hibbert Journal 51:182.
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  17. 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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  18. 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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  19. David B. Allison (1983). The Differance of Translation. Graduate Faculty Philosophy Journal 9 (2):17-31.
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  20. David B. Allison (1978). Derrida and Wittgenstein: Playing the Game. Research in Phenomenology 8 (1):93-109.
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  21. David Blair Allison (1974). Derrida's Critique of Husserl: The Philosophy of Presence. Dissertation, The Pennsylvania State University
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  22. Emmanuel Alloa (2014). Writing, Embodiment, Deferral: Merleau-Ponty and Derrida on The Origin of Geometry. Philosophy Today 58 (2):219-239.
    A simplistic image of twentieth century French philosophy sees Merleau-Ponty’s death in 1961 as the line that divides two irreconcilable moments in its history: existentialism and phenomenology, on the one hand, and structuralism on the other. The structuralist generation claimed to recapture the dimension of objectivity and impersonality, which the previous generation was supposedly incapable of. As a matter of fact, in 1962, Derrida’s edition of Husserl’s The Origin of Geometry was taken to be a turning point that announced the (...)
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  23. Ian Almond (2003). Religious Echoes of the Errant Text: Darker Shades of Derrida's Pathless Way. Heythrop Journal 44 (3):294–304.
    I employ these words, I admit, with a glance towards the operations of childbearing–but also with a glance towards those who, in a society from which I do not exclude myself, turn their eyes away when faced by the as yet unnameable which is proclaiming itself and which can do so …only under the species of the nonspecies, in the formless, mute, infant and terrifying form of monstrosity.The question of writing could be opened only if the book was closed. The (...)
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  24. 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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  25. Marco Altamirano (forthcoming). Review of Jack Reynolds' "Chronopathologies: Time and Politics in Deleuze, Derrida, Analytic Philosophy, and Phenomenology". [REVIEW] Notre Dame Philosophical Reviews:xx-yy.
  26. 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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  27. Lilian Alweiss (2005). Philosophy in a Time of Terror. Review of Metaphysics 59 (2):406-409.
  28. Carla Amadio (2012). Il Tempo Dell'altro in J. Derrida. G. Giappichelli.
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  29. Nicole Anderson & Nick Mansfield (2015). General Editors' Note. Derrida Today 8 (1).
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  30. Nicole Anderson & Nick Mansfield (2014). General Editors' Note. Derrida Today 7 (1).
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  31. Nicole Anderson & Nick Mansfield (2013). General Editors' Note. Derrida Today 6 (1).
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  32. Nicole Anderson & Nick Mansfield (2012). General Editors' Note. Derrida Today 5 (1).
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  33. Nicole Anderson & Nick Mansfield (2011). General Editors' Note. Derrida Today 4 (1).
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  34. Nicole Anderson & Nick Mansfield (2010). General Editors' Note. Derrida Today 3 (1):v-v.
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  35. Gil Anidjar (2005). Hosting. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge
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  36. Jean-Marie Apostolides (1988). On Jacques Derrida's “Paul de Man's War”'. Critical Inquiry 15:765-766.
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  37. 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.
    In Memoirs of the Blind, Derrida not only makes repeated references to anamnēsis in Plato’s texts, but writes the text in a way that follows from the discussions found in Plato’s Meno. Focusing on the account of recollection given in Plato’s Meno reveals a passive structure that is also found in Plato and Derrida’s use of hypothesis. Following Derrida, these insights are applied to self-representation, which is revealed to have a similar structure to the structure found in the logic (...)
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  38. Leslie Armour (1994). Self, Deconstruction and Possibility: Maritain's Sixth Way Revisited. Maritain Studies/Etudes Maritainiennes 10.
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  39. Philip Armstrong (2014). In Fraternity’s Wake: Nancy, Derrida, and Algerian Independence. Diacritics 42 (2):60-81.
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  40. 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-.
  41. 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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  42. Peter Atterton (2003). Derrida's Gift to Levinas. International Studies in Philosophy 35 (2):1-26.
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  43. Derek Attridge (forthcoming). Review of Martin Hagglund, Radical Atheism: Derrida and the Time of Life. [REVIEW] Derrida Today.
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  44. 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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  45. 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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  46. Natalia Avtonomova & Ghislaine Capogna-Bardet (2005). Traduction et création d'une langue conceptuelle russe. Revue Philosophique de la France Et de l'Etranger 195 (4):547-555.
    La traduction peut jouer un rôle fondamental dans la création des concepts philosophiques. C'est ce qui se passe depuis 1990 en Russie, après l'effondrement de l'idéologie soviétique. Mais le fait n'est pas radicalement nouveau. Dès l'époque de Pierre le Grand, Vassili Trediakovski travailla à créer en russe des concepts correspondant à ceux de la philosophie européenne. On rencontre un processus semblable à l'époque postnapoléonienne, ainsi qu'au début du XXe siècle. De nos jours, ce sont des auteurs comme Foucault, Derrida, Deleuze, (...)
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  47. Nathalia Avtonomova (2002). Derrida En Russe. Revue Philosophique de la France Et de l'Etranger 192 (1):85 - 92.
    Recevoir l’œuvre de Jacques Derrida n’a pas la même signification selon les pays, et il n’est pas rare que cette réception prenne une forme inattendue. Aux États-Unis, il est lu et admiré, plus qu’en France ; en Inde , son nom est connu même de l’homme de la rue ; dans les coins les plus divers de la planète, ses séminaires..
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  48. Jan Baetens (2012). Jacques Derrida: Biography in Action. Substance 41 (2):139-145.
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  49. Spencer Bailey (2011). Reading Derrida for Habermas in a Different Way. Gnosis 10 (2):1-11.
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  50. Thomas Baldwin (2008). Presence, Truth, and Authenticity. In Robert Eaglestone & Simon Glendinning (eds.), Derrida's Legacies: Literature and Philosophy. Routledge
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