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  1. added 2019-09-09
    Deconstructing the Talmud. The Absolute Book.Federico Dal Bo - 2019 - London-New York: Routledge.
    This monograph uses deconstruction—a philosophical movement originated by Jacques Derrida—to read the most authoritative book in Judaism: the Talmud. Examining deconstruction in comparison with Kant’s and Hegel’s philosophies, the volume argues that the movement opens an innovative debate on Jewish Law. -/- First, the monograph interprets deconstruction within the major streams of continental philosophy; then, it criticizes many aspects of Foucault’s and Agamben’s philosophy, rejecting their notion of law. On these premises, the research delivers a close examination of many fundamental (...)
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  2. added 2018-09-24
    Derrida's Open and Its Closure: The Aporia of Différance and the Only Logic of Thinking.Mengxue Wu - 2018 - Language, Literature, Interdisciplinary Studies 2 (1):76-98.
    Derrida’s thought on “trace,” “différance,” “writing,” and “supplement” is always thought the breaking of logocentrism, the essence, the positive meaning, and the closure of the metaphysics of presence; this thinking is accordingly regarded the thinking with the fundamental structure of difference and openness. By tracking back to Saussure, Husserl and Levinas, this fundamental difference breaks the myth of ideal meaning as well as the illusion of the absolute open; its lack of ideality and absoluteness contains the fundamental difference within itself (...)
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  3. added 2017-06-19
    The Idea of Open in the Thought of Jacques Derrida.Mengxue Wu - manuscript
    Abstract: This Thesis is to examine Jacques Derrida’s idea of trace, différance, and supplement; to examine whether or not they have a structure of open. By closely reading Derrida’s Speech and Phenomena, “Violence and Metaphysics”, Of Grammatology, and “Différance,” I will discuss this question in two levels of inquiry: one is on the microscopic scope and the other one is on the large-scale scope. In the microscopic scope, Derrida’s trace, différance, and supplement can be regarded as open, because trace, différance, (...)
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  4. added 2017-02-24
    ›Une sorte de remontée vers le corps‹. Skizze einer Ästhetik der körperlichen Responsivität im Ausgang von Roland Barthes’ Überlegungen zur Pseudo-Schrift.Schwerzmann Katia - 2014 - Kodikas/Code. Ars Semeiotica 37 (3/4):249-260.
    The sensory dimension of writing, which is never fully neutralised in the process of semiosis, remains aporetic in Derrida’s philosophy. I show how Barthes’ observations on pseudo-writing lead to his understanding of writing as a gesture, opening up post-structuralism to the body as absolutely non-repeatable, as the opposite of semiosis. The examination of Barthes’ account of the relationship between writing and the body leads to an aesthetic of physical responsiveness, which challenges the distinction between work, creator and viewer. In this (...)
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  5. added 2014-08-10
    The Ghost of the Unnameable.Roy Sellars - 2012 - Derrida Today 5 (2):248-263.
    According to Jacques Derrida, there is a différance – his infamous mis-spelling of the French différence – that ‘has no name in our language’ (‘Différance’, in Margins of Philosophy); its name is not différance, and it is not just nameless but ‘unnameable’. ‘The a of différance’, he also tells us, ‘remains silent, secret and discreet as a tomb’. My essay, which is haunted throughout by Derrida, seeks to address the following question: if the a of différance is like a tomb, (...)
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  6. added 2014-08-09
    The Self as Resolution: Heidegger, Derrida and the Intimacy of the Question of the Meaning of Being.John Russon - 2008 - Research in Phenomenology 38 (1):90-110.
    Because Dasein, as conceived by Heidegger, is inherently temporal, the "who" of Dasein can never be defined simply in terms of a present identity but must have the character of what Derrida calls "différance." Dasein 's authenticity, then, must be an embracing of this, its character as différance. This means that the "self" is "neither a substance nor a subject " but a resolution. The anticipatory resoluteness of authenticity, however, is a unique kind of resolve: it is the resolve to (...)
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  7. added 2014-08-09
    Reading: Derrida in Hegel's Understanding.John Russon - 2006 - Research in Phenomenology 36 (1):181-200.
    Hegel's dialectic "Consciousness," Part A from the Phenomenology of Spirit, is interpreted in light of the concept of "reading." The logic of reading is especially helpful for interpreting the often misunderstood dialectic of understanding, as that is described in chapter 3 of the Phenomenology, "Force and Understanding: Appearance and the Supersensible World." Hegel's concept of "the Inverted World" in particular is clarified, and from it Hegel's notion of originary difference is developed. Derrida's notion of "differance" is used to illuminate Hegel's (...)
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  8. added 2014-07-13
    Derrida's Differance and Plato's Different.Samuel C. Wheeler Iii - 1999 - Philosophy and Phenomenological Research 59 (4):999 - 1013.
    This essay shows that Derrida's discussion of "Differance," is remarkably parallel to Plato's discussion of Difference in the Parmenides. Plato's presentation of "Parmenides'" discussion of generation from a One which Is is a version of Derrida's preconceptual spacing. Derrida's implicit reference to Plato both interprets Plato and explains the obscure features of "Differance." Derrida's paradoxical remarks about Differance are very like what Plato implies about Difference. Derrida's Differance addresses the puzzle that concepts are required to construct the beings in a (...)
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  9. added 2014-06-16
    Handshake.Geoffrey Bennington - 2008 - Derrida Today 1 (2):167-184.
    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 (...)
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  10. added 2014-04-02
    Tragedy, Dialectics, and Différance: On Hegel and Derrida.Karin de Boer - 2001 - Southern Journal of Philosophy 39 (3):331-357.
  11. added 2014-04-01
    The Trace of Legal Idealism in Derrida's Grammatology.William E. Conklin - 1996 - Philosophy and Social Criticism 22 (5):17-42.
    Against a background of Heidegger's project of tracing the other back through the history of metaphysics, Derrida attempts to think the other as outside of identity or presencing philosophy. The other is neither present nor absent. The other is differance with an 'a'. In his important essay 'Differance', Derrida suggests that whereas difference presupposes identity, differance with an 'a' is a 'middle voice' which precedes and sets up the opposition between identity and non-identity. The soft 'a' refers to the production (...)
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  12. added 2014-03-27
    The Young Derrida and French Philosophy, 1945–1968.Edward Baring - 2011 - Cambridge University Press.
    Machine generated contents note: Introduction; Part I. Derrida Post-Existentialist: 1. Humanist pretensions: Catholics, Communists and Sartre's struggle for existentialism in post-war France; 2. Derrida's 'Christian' existentialism; 3. Normalization: the École Normale Supe;rieure and Derrida's turn to Husserl; 4. Genesis as a problem: Derrida reading Husserl; 5. The God of mathematics: Derrida and the origin of geometry; Part II. Between Phenomenology and Structuralism: 6. A history of diffe;rance; 7. L'ambiguite; du concours: the deconstruction of commentary and interpretation in Speech and Phenomena; (...)
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  13. added 2014-03-05
    Epimetheus Bound: Stiegler on Derrida, Life, and the Technological Condition.Tracy Colony - 2011 - Research in Phenomenology 41 (1):72-89.
    Bernard Stiegler's account of technology as constitutive of the human as such is without precedent. However, Stiegler's work must also be understood in terms of its explicit appropriations from the thought of Jacques Derrida. An important, yet overlooked, context for framing Stiegler's relation to Derrida is the question of nonhuman life thought in terms of différance . As I argue, Stiegler's account does not unfold the most profound implications of Derrida's understanding of nonhuman life as différance . While Stiegler describes (...)
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  14. added 2013-08-22
    A Taoist Interpretation of "Differance" in Derrida.Chung-Ying Cheng - 1990 - Journal of Chinese Philosophy 17 (1):19-30.