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Because of this, it is worth briefly considering the target of Derridean deconstruction - the metaphysics of presence, or somewhat synonymously, logocentrism. Metaphysics of Presence/Logocentrism There are many different terms that Derrida employs to describe what he considers to be the fundamental way(s) of thinking of the western philosophical tradition. These include: logocentrism, phallogocentrism, and perhaps most famously, the metaphysics of presence, but also often simply 'metaphysics'. These terms all have slightly different meanings. Logocentrism emphasises the privileged role that logos, or speech, has been accorded in the western tradition (see section 3 ). Phallogocentrism points towards the patriarchal significance of this privileging. Derrida's enduring references to the metaphysics of presence borrows heavily from the work of heidegger. Heidegger insists that Western philosophy has consistently privileged that which is, or that which appears, and has forgotten to pay any attention to the condition for that appearance.

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If Derrida's point is simply that Husserls phenomenology holds within itself conclusions that Husserl failed to recognise, derrida seems to be able to disavow any transcendental or ontological position. This is why he argues that his work occupies a place in aboriginal the margins of philosophy, rather than simply being philosophy per. Deconstruction contends that in any text, there are inevitably points of equivocation and 'undecidability' that betray any stable meaning that an author might seek to impose upon his or her text. The process of writing always reveals that which has been suppressed, covers over that which has been disclosed, and more generally breaches the very oppositions that are thought to sustain. This is why derrida's 'philosophy is so textually based and it is also why his key terms are always changing, because depending upon who or what he is seeking to deconstruct, that point of equivocation will always be located in a different place. This also ensures that any attempt to describe what deconstruction is, must be careful. Nothing would be more antithetical to deconstruction's stated intent than this attempt at defining it through the decidedly metaphysical question "what is deconstruction?" There is a paradoxicality involved in trying to restrict deconstruction to one particular and overarching purpose (OG 19) when it is predicated. At times, this exegesis will run the risk of ignoring the many meanings of Derridean deconstruction, and the widely acknowledged difference between Derrida's early and late work is merely the most obvious example of the difficulties involved in suggesting "deconstruction says this or deconstruction prohibits. That said, certain defining features of deconstruction can be noticed. For example, derrida's entire enterprise is predicated upon the conviction that dualisms are irrevocably present in the various philosophers and artisans that he considers. While some philosophers argue that he is a little reductive when he talks about the western philosophical tradition, it is his understanding of this tradition that informs and provides the tools for a deconstructive response.

In suggesting that a faithful interpretation of him is one that goes beyond him, derrida installs invention as a vitally important aspect of any deconstructive reading. He is prone to making enigmatic suggestions like "go there where you cannot go, to the impossible, it is indeed the only way of coming or going" (ON 75 and ultimately, the merit of a deconstructive reading consists in this creative contact with another text. The intriguing thing about deconstruction, however, is that despite the fact that Derrida's own interpretations of specific texts are quite radical, it is often difficult to pinpoint where the explanatory exegesis business of a text ends and where the more violent aspect of deconstruction begins. Derrida is always reluctant to impose 'my text your text designations too conspicuously in his texts. This is partly because it is even problematic to speak of a 'work' of deconstruction, since deconstruction only highlights what was already revealed in the text itself. All of the elements of a deconstructive intervention reside in the "neglected cornerstones" of an already existing system (mdm 72 and this equation is not altered in any significant way whether that 'system' be conceived of as metaphysics generally, which must contain its non-metaphysical track. These are, of course, themes reflected upon at length by derrida, and they have an immediate consequence on the meta-theoretical level. To the minimal extent that we can refer to derrida's own arguments, it must be recognised that they are always intertwined with the arguments of whomever, or whatever, he seeks to deconstruct. For example, derrida argues that his critique of the husserlian 'now' moment is actually based upon resources within Husserls own text which elide the self-presence that he was attempting to secure (SP 64-66).

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To the extent that it can be suggested that Derrida's concerns are often philosophical, they are clearly not phenomenological (he assures us that his work is to be read specifically against Husserl, thesis sartre and Merleau-ponty ) and nor are they ontological. Deconstruction, and particularly early deconstruction, functions by engaging in sustained analyses of particular texts. It is committed to the rigorous analysis of the literal meaning of a vegetarianism text, and yet also to finding within that meaning, perhaps in the neglected corners of the text (including the footnotes internal problems that actually point towards alternative meanings. Deconstruction must hence establish a methodology that pays close attention to these apparently contradictory imperatives (sameness and difference) and a reading of any derridean text can only reaffirm this dual aspect. Derrida speaks of the first aspect of this deconstructive strategy as being akin to a fidelity and a "desire to be faithful to the themes and audacities of a thinking" (WD 84). At the same time, however, deconstruction also famously borrows from Martin heidegger's conception of a 'destructive retrieve' and seeks to open texts up to alternative and usually repressed meanings that reside at least partly outside of the metaphysical tradition (although always also partly betrothed. This more violent and transgressive aspect of deconstruction is illustrated by derrida's consistent exhortation to "invent in your own language if you can or want to hear mine; invent if you can or want to give my language to be understood" (MO 57).

Since then, derrida has also had many dialogues with philosophers like john searle (see limited Inc. in which deconstruction has been roundly criticised, although perhaps unfairly at times. However, what is clear from the antipathy of such thinkers is that deconstruction challenges traditional philosophy in several important ways, and the remainder of this article will highlight why this. Deconstructive strategy derrida, like many other contemporary european theorists, is preoccupied with undermining the oppositional tendencies that have befallen much of the western philosophical tradition. In fact, dualisms are the staple diet of deconstruction, for without these hierarchies and orders of subordination it would be left with nowhere to intervene. Deconstruction is parasitic in that rather than espousing yet another grand narrative, or theory about the nature of the world in which we partake, it restricts itself to distorting already existing narratives, and to revealing the dualistic hierarchies they conceal. While derrida's claims to being someone who speaks solely in the margins of philosophy can be contested, it is important to take these claims into account. Deconstruction is, somewhat infamously, the philosophy that says nothing.

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It was in 1967 that Derrida really arrived as a philosopher of world importance. He published three momentous texts (. Of Grammatology, writing and Difference, and, speech and Phenomena ). All of these works have been influential for different reasons, but it is Of Grammatology that remains his most famous work (it is analysed in some detail in this roman article). In Of Grammatology, derrida reveals and then undermines the speech-writing opposition that he argues has been such an influential factor in Western admin thought.

His preoccupation with language in this text is typical of much of his early work, and since the publication of these and other major texts (including Dissemination, glas, the postcard, spectres of Marx, the gift of death, and Politics of Friendship deconstruction has gradually moved. This is particularly so in the areas of literary criticism, and cultural studies, where deconstruction's method of textual analysis has inspired theorists like paul de man. He has also had lecturing positions at various universities, the world over. Derrida died in 2004. Deconstruction has frequently been the subject of some controversy. When Derrida was awarded an honorary doctorate at Cambridge in 1992, there were howls of protest from many 'analytic' philosophers.

Forgiveness, mourning, references and Further reading, derrida's Texts (and Their Abbreviations). Life and Works, in 1930, derrida was born into a jewish family in Algiers. He was also born into an environment of some discrimination. In fact, he either withdrew from, or was forced out of at least two schools during his childhood simply on account of being Jewish. He was expelled from one school because there was a 7 limit on the jewish population, and he later withdrew from another school on account of the anti-semitism.


While derrida would resist any reductive understanding of his work based upon his biographical life, it could be argued that these kind of experiences played a large role in his insistence upon the importance of the marginal, and the other, in his later thought. Derrida was twice refused a position in the prestigious. Ecole normale superieure (where sartre, simone de beauvoir and the majority of French intellectuals and academics began their careers but he was eventually accepted to the institution at the age. He hence moved from Algiers to France, and soon after he also began to play a major role in the leftist journal. Derrida's initial work in philosophy was largely phenomenological, and his early training as a philosopher was done largely through the lens of Husserl. Other important inspirations on his early thought include. Nietzsche, heidegger, saussure, levinas and, freud. Derrida acknowledges his indebtedness to all of these thinkers in the development of his approach to texts, which has come to be known as 'deconstruction'.

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Deconstruction has had an enormous influence in psychology, literary theory, cultural studies, linguistics, feminism, sociology and anthropology. Poised in the interstices between friendship philosophy and non-philosophy (or philosophy and literature it is not difficult to see why this is the case. What follows in this article, however, is an attempt to bring out the philosophical significance of Derridas thought. Table of Contents, life and Works, deconstructive strategy. Metaphysics of Presence/Logocentrism, key terms from the early work. Speech/Writing, arche-writing, différance, trace, supplement, time and Phenomenology, undecidability. Decision, the Other, filsafat responsibility to the Other, wholly Other/Messianic. Possible and Impossible Aporias, the gift, hospitality.

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The deconstructive strategy is to unmask these too-sedimented ways of thinking, and it operates on them especially through two steps—reversing dichotomies and attempting to corrupt the dichotomies themselves. The strategy also aims to show that there are undecidables, that is, something that cannot conform to either side of a dichotomy or opposition. Undecidability returns in later period of Derridas reflection, when it is applied to reveal optometry paradoxes involved in notions such as gift giving or hospitality, whose conditions of possibility are at the same time their conditions of impossibility. Because of this, it is undecidable whether authentic giving or hospitality are either possible or impossible. In this period, the founder of deconstruction turns his attention to ethical themes. In particular, the theme of responsibility to the other (for example, god or a beloved person) leads Derrida to leave the idea that responsibility is associated with a behavior publicly and rationally justifiable by general principles. Reflecting upon tales of Jewish tradition, he highlights the absolute singularity of responsibility to the other.

not purely negative, deconstruction is primarily concerned with something tantamount to a critique of the western philosophical tradition. Deconstruction is generally presented via an analysis of specific texts. It seeks to expose, and then to subvert, the various binary oppositions that undergird our dominant ways of thinking—presence/absence, speech/writing, and so forth. Deconstruction has at least two aspects: literary and philosophical. The literary aspect concerns the textual interpretation, where invention is essential to finding hidden alternative meanings in the text. The philosophical aspect concerns the main target of deconstruction: the metaphysics of presence, or simply metaphysics. Starting from an heideggerian point of view, derrida argues that metaphysics affects the whole of philosophy from Plato onwards. Metaphysics creates dualistic oppositions and installs a hierarchy that unfortunately privileges one term of each dichotomy (presence before absence, speech before writing, and so on).

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