Jacques Derrida

"Derrida" redirects here. For the documentary lm, see Derrida (lm).
For the physicist, see Bernard Derrida.

Jacques Derrida

Born

Jackie lie Derrida[1]

July 15, 1930
El Biar, Algeria

Died

October 9, 2004 (aged 74)

Paris, France

Alma mater

cole Normale Suprieure

Era

20th-century philosophy

Region

Western philosophy

School

Continental philosophy

Institutions

University of Paris

Notable
ideas

Deconstruction Dirance Phallogocentrism Free play

Archi-writing Metaphysics of presence

Inuences
Joyce Nietzsche Saussure Heidegger Levinas Freud Husserl

Rousseau Marx
Inuenced
Gayatri Chakravorty Spivak Paul de Man Philippe Lacoue-Labarthe
Georey Hartman John D. Caputo Catherine Malabou

Jacques Derrida (/k drd/; French: [ak dida]; born Jackie lie
Derrida;,[1] July 15, 1930 October 9, 2004) was a French
philosopher, born in Algeria.[2][3][4] Derrida is best known for
developing a form of semiotic analysis known as deconstruction, which
he discussed in numerous texts. He is one of the major gures
associated with post-structuralism and postmodern philosophy.[5][6][7]
During his career Derrida published more than 40 books, together with
hundreds of essays and public presentations. He had a signicant
inuence upon the humanities and social sciences, includingin
addition to philosophy and literaturelaw,[8][9][10] anthropology,[11]
historiography,[12] linguistics,[13] sociolinguistics,[14] psychoanalysis,
political theory, religious studies, feminism, and gay and lesbian
studies. His work still has a major inuence in the academe of
Continental Europe, South America and all other countries where
continental philosophy is predominant, particularly in debates around
ontology, epistemology (especially concerning social sciences), ethics,
aesthetics, hermeneutics, and the philosophy of language. He also
inuenced architecture (in the form of deconstructivism), music,[15]
art,[16] and art criticism.[17]
Particularly in his later writings, Derrida frequently addressed ethical
and political themes in his work. Many critics consider Speech and
Phenomena (1967) to be his most important work. These writings
inuenced various activists and political movements.[18] He became a
well-known and inuential public gure, while his approach to
philosophy and the notorious diculty of his work made him
controversial.[18][19]

Contents

Life
Philosophy
Early works
Phenomenology vs structuralism debate (1959)
19671972
19731980
Of Spirit (1987)
1990s: political and ethical themes
The Work of Mourning (19812001)
2002
Politics
Inuences on Derrida
Derrida and his peers and contemporaries
Nancy and Lacoue-Labarthe
Paul de Man
Michel Foucault
Derrida's translators
Marshall McLuhan
Criticism
Criticism from Marxists
Criticism from analytic philosophers
Dispute with John Searle
Cambridge Honorary Doctorate
Dispute with Richard Wolin and the NYRB
Hostile obituaries
Works by Derrida

See also
Notes
References (works cited)
Further reading works on Derrida
External links

Life
Derrida was born at daybreak on July 15, 1930, in a summer home in
El Biar (Algiers), Algeria, into a Sephardic Jewish family (originally from
Toledo) that became French in 1870 when the Crmieux Decree
granted full French citizenship to the indigenous Arabic-speaking Jews
of Algeria.[20] His parents, Ham Aaron Prosper Charles (Aim) Derrida
(18961970)[21] and Georgette Sultana Esther Safar (19011991),
[22][23][24]

named him "Jackie", "which they considered to be an

American name", though he would later adopt a more "correct" version

of his rst name when he moved to Paris; some reports indicate that he
was named Jackie after the American child actor Jackie Coogan, who
had become well-known around the world via his role in the 1921
Charlie Chaplin lm The Kid.[25][26][27] He was also given the middle
name lie after his paternal uncle Eugne Eliahou, at his circumcision;
this name was not recorded on his birth certicate unlike those of his
siblings, and he would later call it his "hidden name".[28]
Derrida was the third of ve children. His elder brother Paul Mose died
at less than three months old, the year before Derrida was born,
leading him to suspect throughout his life his role as a replacement for
his deceased brother.[25] Derrida spent his youth in Algiers and in
El-Biar.
On the rst day of the school year in 1942, French administrators in
Algeria - implementing anti-Semitic quotas set by the Vichy
government - expelled Derrida from his lyce. He secretly skipped
school for a year rather than attend the Jewish lyce formed by

displaced teachers and students, and also took part in numerous

football competitions (he dreamed of becoming a professional player).
In this adolescent period, Derrida found in the works of philosophers
and writers (such as Rousseau, Nietzsche, and Gide) an instrument of
revolt against family and society:[29]
His reading also included Camus and Sartre.[29] On his rst day at the
cole Normale Suprieure in Paris in 1952, Derrida met Louis
Althusser, with whom he became friends. After visiting the Husserl
Archive in Leuven, Belgium (1953-1954), he completed his master's
degree in philosophy (diplme d'tudes suprieures) on Edmund
Husserl. He then passed the highly competitive agrgation exam in
1956. Derrida received a grant for studies at Harvard University, and
he spent the 19561957 academic year reading Joyce's Ulysses at the
Widener Library.[30] In June 1957, he married the psychoanalyst
Marguerite Aucouturier in Boston. During the Algerian War of
Independence of 1954-1962, Derrida asked to teach soldiers' children
in lieu of military service, teaching French and English from 1957 to
1959.
Following the war, from 1960 to 1964, Derrida taught philosophy at
the Sorbonne, where he was an assistant of Suzanne Bachelard
(daughter of Gaston), Canguilhem, Paul Ricur (who in these years
coined the term School of suspicion) and Jean Wahl.[31] His wife,
Marguerite, gave birth to their rst child, Pierre, in 1963. In 1964, on
the recommendation of Althusser and Jean Hyppolite, Derrida got a
permanent teaching position at the cole Normale Suprieure, which
he kept until 1984.[32][33] In 1965 Derrida began an association with
the Tel Quel group of literary and philosophical theorists, which lasted
for seven years.[33] Derrida's subsequent distance from the Tel Quel
group, after 1971, has been attributed[by whom?] to his reservations
about their embrace of Maoism and of the Chinese Cultural
Revolution.[34]
With "Structure, Sign, and Play in the Discourse of the Human
Sciences", his contribution to a 1966 colloquium on structuralism at
Johns Hopkins University, his work began to gain international

prominence. At the same colloquium Derrida would meet Jacques

Lacan and Paul de Man, the latter an important interlocutor in the
years to come.[35] A second son, Jean, was born in 1967. In the same
year, Derrida published his rst three booksWriting and Dierence,
Speech and Phenomena, and Of Grammatology.
He completed his D. Litt. (doctorat d'tat) in 1980, submitting his
previously published books in conjunction with a defense of his
intellectual project; the text of Derrida's defense was subsequently
published in English translation as "The Time of a Thesis:
Punctuations". In 1983 Derrida collaborated with Ken McMullen on the
lm Ghost Dance. Derrida appears in the lm as himself and also
contributed to the script.
Derrida traveled widely and held a series of visiting and permanent
positions. Derrida became full professor (directeur d'tudes) at the
cole des Hautes tudes en Sciences Sociales in Paris from 1984. With
Franois Chtelet and others he in 1983 co-founded the Collge
international de philosophie (CIPH), an institution intended to provide
a location for philosophical research which could not be carried out
elsewhere in the academy. He was elected as its rst president. In
1985 Sylviane Agacinski gave birth to Derrida's third child, Daniel.[36]
In 1986 Derrida became Professor of the Humanities at the University
of California, Irvine, where he taught until shortly before his death in
2004. His papers were led in the university archives. After Derrida's
death, his widow and sons said they wanted copies of UCI's archives
shared with the Institute of Contemporary Publishing Archives in
France. The university had sued in an attempt to get manuscripts and
correspondence from Derrida's widow and children that it believed the
philosopher had promised to UC Irvine's collection, although it
dropped the suit in 2007.[37]
Derrida was a regular visiting professor at several other major
American and European universities, including Johns Hopkins
University, Yale University, New York University, Stony Brook University,
The New School for Social Research, and the European Graduate
School.

He was awarded honorary doctorates by the University of Cambridge

(1992), Columbia University, The New School for Social Research, the
University of Essex, Katholieke Universiteit Leuven, the University of
Silesia and many others around the world.
Derrida was a member of the American Academy of Arts and Sciences.
Although his membership in Class IV, Section 1 (Philosophy and
Religious Studies) was rejected;[citation needed] he was subsequently
elected to Class IV, Section 3 (Literary Criticism, including Philology).
He received the 2001 Adorno-Preis from the University of Frankfurt.
Late in his life, Derrida participated in making two biographical
documentaries, D'ailleurs, Derrida [Derrida's Elsewhere] by Saafa Fathy
(1999),[38] and Derrida by Kirby Dick and Amy Ziering Kofman
(2002).[39]
Derrida was diagnosed with pancreatic cancer in 2003, which reduced
his speaking and travelling engagements.[40] He died in a hospital in
Paris in the early hours of October 9, 2004.[41]
At the time of his death, Derrida had agreed to go for the summer to
Heidelberg as holder of the Gadamer professorship,[42] whose
invitation was expressed by the hermeneutic philosopher himself
before his death. Prof. Dr. Peter Hommelho, Rector at Heidelberg by
that time, would summarize Derrida's place as: "Beyond the
boundaries of philosophy as an academic discipline he was a leading
intellectual gure not only for the humanities but for the cultural
perception of a whole age."[42]

Philosophy
Main article: Deconstruction

On multiple occasions, Derrida referred to himself as a historian. [43][44]

Derrida questioned assumptions of the Western philosophical tradition
and also more broadly Western culture.[45] By questioning the
dominant discourses, and trying to modify them, he attempted to
democratize the university scene and to politicize it.[46] Derrida called

his challenge to the assumptions of Western culture

"deconstruction".[45] On some occasions, Derrida referred to
deconstruction as a radicalization of a certain spirit of Marxism.[47][48]
With his detailed readings of works from Plato to Rousseau to
Heidegger, Derrida frequently argues that Western philosophy has
uncritically allowed metaphorical depth models to govern its
conception of language and consciousness. He sees these often
unacknowledged assumptions as part of a "metaphysics of presence"
to which philosophy has bound itself. This "logocentrism," Derrida
argues, creates "marked" or hierarchized binary oppositions that have
an eect on everything from our conception of speech's relation to
writing to our understanding of racial dierence. Deconstruction is an
attempt to expose and undermine such metaphysics.
Derrida approaches texts as constructed around binary oppositions
which all speech has to articulate if it intends to make any sense
whatsoever. This approach to text is, in a broad sense, inuenced by
the semiology of Ferdinand de Saussure.[49][50] Saussure, considered
to be one of the fathers of structuralism, posited that terms get their
meaning in reciprocal determination with other terms inside
language.[51]
Perhaps Derrida's most quoted and famous assertion, [49] which
appears in an essay on Rousseau in his book Of Grammatology
(1967),[52] is the statement that "there is no out-of-context" (il n'y a
pas de hors-texte).[52] Critics of Derrida have mistranslated the phrase
in French to suggest he had written "Il n'y a rien en dehors du texte"
("There is nothing outside the text"). Critics have widely disseminated
this mistranslation to make it appear that Derrida is suggesting that
nothing exists but words.[53][54][55][56][57] Derrida once explained that
this assertion "which for some has become a sort of slogan, in general
so badly understood, of deconstruction (...) means nothing else: there
is nothing outside context. In this form, which says exactly the same
thing, the formula would doubtless have been less shocking." [53][58]

Early works

At the very beginning of his philosophical career Derrida was

concerned to elaborate a critique of the limits of phenomenology. His
rst lengthy academic manuscript, written as a dissertation for his
diplme d'tudes suprieures and submitted in 1954, concerned the
work of Edmund Husserl.[59] In 1962 he published Edmund Husserl's
Origin of Geometry: An Introduction, which contained his own
translation of Husserl's essay. Many elements of Derrida's thought
were already present in this work. In the interviews collected in
Positions (1972), Derrida said: "In this essay the problematic of writing
was already in place as such, bound to the irreducible structure of
'deferral' in its relationships to consciousness, presence, science,
history and the history of science, the disappearance or delay of the
origin, etc. [...] this essay can be read as the other side (recto or verso,
as you wish) of Speech and Phenomena."[60]
Derrida rst received major attention outside France with his lecture,
"Structure, Sign, and Play in the Discourse of the Human Sciences,"
delivered at Johns Hopkins University in 1966 (and subsequently
included in Writing and Dierence). The conference at which this paper
was delivered was concerned with structuralism, then at the peak of its
inuence in France, but only beginning to gain attention in the United
States. Derrida diered from other participants by his lack of explicit
commitment to structuralism, having already been critical of the
movement. He praised the accomplishments of structuralism but also
maintained reservations about its internal limitations; [page needed] this
has led US academics to label his thought as a form of
post-structuralism.[5][6][61]
The eect of Derrida's paper was such that by the time the conference
proceedings were published in 1970, the title of the collection had
become The Structuralist Controversy. The conference was also where
he met Paul de Man, who would be a close friend and source of great
controversy, as well as where he rst met the French psychoanalyst
Jacques Lacan, with whose work Derrida enjoyed a mixed relationship.

Phenomenology vs structuralism debate (1959)

In the early 1960s, Derrida began speaking and writing publicly,

addressing the most topical debates at the time. One of these was the
new and increasingly fashionable movement of structuralism, which
was being widely favoured as the successor to the phenomenology
approach, the latter having been started by Husserl sixty years earlier.
Derrida's countercurrent take on the issue, at a prominent
international conference, was so inuential that it reframed the
discussion from a celebration of the triumph of structuralism to a
"phenomenology vs structuralism debate."
Phenomenology, as envisioned by Husserl, is a method of philosophical
inquiry that rejects the rationalist bias that has dominated Western
thought since Plato in favor of a method of reective attentiveness that
discloses the individual's "lived experience;" for those with a more
phenomenological bent, the goal was to understand experience by
comprehending and describing its genesis, the process of its
emergence from an origin or event.[citation needed] For the structuralists,
this was a false problem, and the "depth" of experience could in fact
only be an eect of structures which are not themselves experiential.
[citation needed]

In that context, in 1959, Derrida asked the question: Must not

structure have a genesis, and must not the origin, the point of genesis,
be already structured, in order to be the genesis of something?[62] In
other words, every structural or "synchronic" phenomenon has a
history, and the structure cannot be understood without understanding
its genesis.[63] At the same time, in order that there be movement, or
potential, the origin cannot be some pure unity or simplicity, but must
already be articulatedcomplexsuch that from it a "diachronic"
process can emerge. This originary complexity must not be understood
as an original positing, but more like a default of origin, which Derrida
refers to as iterability, inscription, or textuality. [64] It is this thought of
originary complexity that sets Derrida's work in motion, and from
which all of its terms are derived, including "deconstruction". [65]
Derrida's method consisted in demonstrating the forms and varieties of
this originary complexity, and their multiple consequences in many

elds. He achieved this by conducting thorough, careful, sensitive, and

yet transformational readings of philosophical and literary texts, to
determine what aspects of those texts run counter to their apparent
systematicity (structural unity) or intended sense (authorial genesis).
By demonstrating the aporias and ellipses of thought, Derrida hoped to
show the innitely subtle ways in which this originary complexity,
which by denition cannot ever be completely known, works its
structuring and destructuring eects.[66]

19671972
Derrida's interests traversed disciplinary boundaries, and his
knowledge of a wide array of diverse material was reected in the three
collections of work published in 1967: Speech and Phenomena, Of
Grammatology and Writing and Dierence.[67]
On several occasions Derrida has acknowledged his debt to Husserl
and Heidegger, and stated that without them he would have not said a
single word.[68][69] Among the questions asked in these essays are
"What is 'meaning', what are its historical relationships to what is
purportedly identied under the rubric 'voice' as a value of presence,
presence of the object, presence of meaning to consciousness,
self-presence in so called living speech and in self-consciousness?" [67]
In another essay in Writing and Dierence entitled "Violence and
Metaphysics: An Essay on the Thought of Emmanuel Levinas", the
roots of another major theme in Derrida's thought emerges: the Other
as opposed to the Same[70] "Deconstructive analysis deprives the
present of its prestige and exposes it to something tout autre, "wholly
other," beyond what is foreseeable from the present, beyond the
horizon of the "same"."[71] Other than Rousseau, Husserl, Heidegger
and Lvinas, these three books discussed, and/or relied upon, the
works of many philosophers and authors, including linguist
Saussure,[72] Hegel,[73] Foucault,[74] Bataille,[73] Descartes,[74]
anthropologist Lvi-Strauss,[75][76] paleontologist Leroi-Gourhan,[77]
psychoanalyst Freud,[78] and writers such as Jabs[79] and Artaud.[80]
This collection of three books published in 1967 elaborated Derrida's

theoretical framework. Derrida attempts to approach the very heart of

the Western intellectual tradition, characterizing this tradition as "a
search for a transcendental being that serves as the origin or
guarantor of meaning". The attempt to "ground the meaning relations
constitutive of the world in an instance that itself lies outside all
relationality" was referred to by Heidegger as logocentrism, and
Derrida argues that the philosophical enterprise is essentially
logocentric,[81] and that this is a paradigm inherited from Judaism and
Hellenism.[82] He in turn describes logocentrism as phallocratic,
patriarchal and masculinist.[82][83] Derrida contributed to "the
understanding of certain deeply hidden philosophical presuppositions
and prejudices in Western culture",[82] arguing that the whole
philosophical tradition rests on arbitrary dichotomous categories (such
as sacred/profane, signier/signied, mind/body), and that any text
contains implicit hierarchies, "by which an order is imposed on reality
and by which a subtle repression is exercised, as these hierarchies
exclude, subordinate, and hide the various potential meanings." [81]
Derrida refers to his procedure for uncovering and unsettling these
dichotomies as deconstruction of Western culture.[citation needed]
In 1968, he published his inuential essay "Plato's Pharmacy" in the
French journal Tel Quel .[84][85] This essay was later collected in
Dissemination, one of three books published by Derrida in 1972, along
with the essay collection Margins of Philosophy and the collection of
interviews entitled Positions.

19731980
Starting in 1972, Derrida produced on average more than a book per
year. Derrida continued to produce important works, such as Glas
(1974) and The Post Card: From Socrates to Freud and Beyond (1980).
Derrida received increasing attention in the United States after 1972,
where he was a regular visiting professor and lecturer at several major
American universities. In the 1980s, during the American culture wars,
conservatives started a dispute over Derrida's inuence and legacy
upon American intellectuals,[45] and claimed that he inuenced

American literary critics and theorists more than academic

philosophers.[81][86][need quotation to verify]

Of Spirit (1987)
On March 14, 1987, Derrida presented at the CIPH conference titled
"Heidegger: Open Questions" a lecture which was published in October
1987 as Of Spirit: Heidegger and the Question. It follows the shifting
role of Geist (spirit) through Heidegger's work, noting that, in 1927,
"spirit" was one of the philosophical terms that Heidegger set his
sights on dismantling.[87] With his Nazi political engagement in 1933,
however, Heidegger came out as a champion of the "German Spirit,"
and only withdrew from an exalting interpretation of the term in 1953.
Derrida asks, "What of this meantime?"[88] His book connects in a
number of respects with his long engagement of Heidegger (such as
"The Ends of Man" in Margins of Philosophy, his Paris seminar on
philosophical nationality and nationalism in the mid-1980s, and the
essays published in English as Geschlecht and Geschlecht II).[89] He
considers "four guiding threads" of Heideggerian philosophy that form
"the knot of this Geecht [braid]": "the question of the question," "the
essence of technology," "the discourse of animality," and "epochality"
or "the hidden teleology or the narrative order." [90]
Of Spirit is an important contribution to the long debate on
Heidegger's Nazism and appeared at the same time as the French
publication of a book by a previously unknown Chilean writer, Victor
Faras, who charged that Heidegger's philosophy amounted to a
wholehearted endorsement of the Nazi Sturmabteilung (SA) faction.
Derrida responded to Faras in an interview, "Heidegger, the
Philosopher's Hell" and a subsequent article, "Comment donner
raison? How to Concede, with Reasons?" He called Faras a weak
reader of Heidegger's thought, adding that much of the evidence
Faras and his supporters touted as new had long been known within
the philosophical community.[91]

1990s: political and ethical themes

Some have argued that Derrida's work took a "political turn" in the
1990s. Texts cited as evidence of such a turn include Force of Law
(1990), as well as Specters of Marx (1994) and Politics of Friendship
(1994). Others, however, including Derrida himself, have argued that
much of the philosophical work done in his "political turn" can be
dated to earlier essays.
Those who argue Derrida engaged in an "ethical turn" refer to works
such as The Gift of Death as evidence that he began more directly
applying deconstruction to the relationship between ethics and
religion. In this work, Derrida interprets passages from the Bible,
particularly on Abraham and the Sacrice of Isaac,[92][93] and from
Sren Kierkegaard's Fear and Trembling. Derrida's contemporary
readings of Emmanuel Levinas, Walter Benjamin, Carl Schmitt, Jan
Patoka, on themes such as law, justice, responsibility, and friendship,
had a signicant impact on elds beyond philosophy. Derrida and
Deconstruction inuenced aesthetics, literary criticism, architecture,
lm theory, anthropology, sociology, historiography, law,
psychoanalysis, theology, feminism, gay and lesbian studies and
political theory. Jean-Luc Nancy, Richard Rorty, Georey Hartman,
Harold Bloom, Rosalind Krauss, Hlne Cixous, Julia Kristeva, Duncan
Kennedy, Gary Peller, Drucilla Cornell, Alan Hunt, Hayden White, Mario
Kopi, and Alun Munslow are some of the authors who have been
inuenced by deconstruction.
Derrida delivered a eulogy at Levinas' funeral, later published as Adieu
Emmanuel Lvinas, an appreciation and exploration of Levinas's
moral philosophy. Derrida utilized Bracha L. Ettinger's interpretation of
Lvinas' notion of femininity and transformed his own earlier reading
of this subject respectively.[94]
Derrida continued to produce readings of literature, writing extensively
on Maurice Blanchot, Paul Celan, and others.
In 1991 he published The Other Heading, in which he discussed the
concept of identity (as in cultural identity, European identity, and
national identity), in the name of which in Europe have been unleashed
"the worst violences," "the crimes of xenophobia, racism,

anti-Semitism, religious or nationalist fanaticism."[95]

The Work of Mourning (19812001)

Beginning with "The Deaths of Roland Barthes" in 1981, Derrida
produced a series of texts on mourning and memory occasioned by the
loss of his friends and colleagues, many of them new engagements
with their work. Memoires for Paul de Man, a book-length lecture series
presented rst at Yale and then at Irvine as Derrida's Wellek Lecture,
followed in 1986, with a revision in 1989 that included "Like the Sound
of the Sea Deep Within a Shell: Paul de Man's War". Ultimately,
fourteen essays were collected into The Work of Mourning (2001),
which was expanded in the 2003 French edition, Chaque fois unique, la
n du monde (literally, "The end of the world, unique each time"), to
include essays dedicated to Grard Granel and Maurice Blanchot.

2002
In the October 2002, at the theatrical opening of the lm Derrida, he
said that, in many ways, he felt more and more close to Guy Debord's
work, and that this closeness appears in Derrida's texts. Derrida
mentioned, in particular, "everything I say about the media,
technology, the spectacle, and the 'criticism of the show', so to speak,
and the markets the becoming-a-spectacle of everything, and the
exploitation of the spectacle."[96] Among the places in which Derrida
mentions the Spectacle, a 1997 interview about the notion of the
intellectual.[97]

Politics
Derrida engaged with many political issues, movements, and debates:
Although Derrida participated in the rallies of the May 1968 protests,
and organized the rst general assembly at the cole Normale
Superieure, he said "I was on my guard, even worried in the face of a
certain cult of spontaneity, a fusionist, anti-unionist euphoria, in the
face of the enthusiasm of a nally "freed" speech, of restored

"transparence," and so forth."[98] During May '68, he met frequently

with Maurice Blanchot.[99]
He registered his objections to the Vietnam War in delivering "The
Ends of Man" in the United States.
In 1977, he was among the intellectuals, with Foucault and
Althusser, who signed the petition against age of consent laws.
In 1981 Derrida, on the prompting of Roger Scruton and others,
founded the French Jan Hus association with structuralist historian
Jean-Pierre Vernant. Its purpose was to aid dissident or persecuted
Czech intellectuals. Derrida became vice-president. [100]
In late 1981 he was arrested by the Czechoslovakian government
upon leading a conference in Prague that lacked government
authorization, and charged with the "production and tracking of
drugs", which he claimed were planted as he visited Kafka's grave. He
was released (or "expelled", as the Czechoslovakian government put
it) after the interventions of the Mitterrand government, and the
assistance of Michel Foucault, returning to Paris on January 1,
1982.[101]
He registered his concerns against the proliferation of nuclear
weapons in 1984.[102]
He was active in cultural activities against the Apartheid government
of South Africa and on behalf of Nelson Mandela beginning in 1983.
He met with Palestinian intellectuals during a 1988 visit to
Jerusalem. He was active in the collective "89 for equality", which
campaigned for the right of foreigners to vote in local elections.
He protested against the death penalty, dedicating his seminar in his
last years to the production of a non-utilitarian argument for its
abolition, and was active in the campaign to free Mumia Abu-Jamal.
Derrida was not known to have participated in any conventional
electoral political party until 1995, when he joined a committee in
support of Lionel Jospin's Socialist candidacy, although he expressed
misgivings about such organizations going back to Communist
organizational eorts while he was a student at ENS.[citation needed]

In the 2002 French presidential election he refused to vote in the

run-o between far right leader Jean-Marie Le Pen and Jacques Chirac,
citing a lack of acceptable choices.[citation needed]
While supportive of the American government in the wake of the
terrorist attacks of 9/11, he opposed the 2003 invasion of Iraq (see
Rogues and his contribution to Philosophy in a Time of Terror with
Giovanna Borradori and Jrgen Habermas).
Beyond these explicit political interventions, however, Derrida was
engaged in rethinking politics and the political itself, within and beyond
philosophy. Derrida insisted that a distinct political undertone had
pervaded his texts from the very beginning of his career. Nevertheless,
the attempt to understand the political implications of notions of
responsibility, reason of state, the other, decision, sovereignty, Europe,
friendship, dierence, faith, and so on, became much more marked
from the early 1990s on. By 2000, theorizing "democracy to come,"
and thinking the limitations of existing democracies, had become
important concerns.

Inuences on Derrida
Crucial readings in his adolescence were Rousseau's Reveries of a
Solitary Walker and Confessions, Andr Gide's journal, La porte troite,
Les nourritures terrestres and The Immoralist;[29] and the works of
Friedrich Nietzsche.[29] The phrase Families, I hate you! in particular,
which inspired Derrida as an adolescent, is a famous verse from Gide's
Les nourritures terrestres, book IV.[103] In a 1991 interview Derrida
commented on a similar verse, also from book IV of the same Gide
work: "I hated the homes, the families, all the places where man thinks
to nd rest" (Je hassais les foyers, les familles, tous lieux o l'homme
pense trouver un repos).[104]
Other inuences upon Derrida are Martin Heidegger,[68][69] Plato, Sren
Kierkegaard, Alexandre Kojve, Maurice Blanchot, Antonin Artaud,
Roland Barthes, Georges Bataille, Edmund Husserl, Emmanuel Lvinas,
Ferdinand de Saussure, Sigmund Freud, Karl Marx, Claude
Lvi-Strauss, James Joyce, Samuel Beckett, J. L. Austin[43] and

Stphane Mallarm.[citation needed]

His book, Adieu Emanuel Levinas, reveals his mentorship by this
philosopher and Talmudic scholar who practiced the phenomenological
encounter with the Other in the form of the Face, which commanded
human response.[citation needed]

Derrida and his peers and

contemporaries
Derrida's philosophical friends, allies, and students included Paul de
Man, Jean-Franois Lyotard, Michel Foucault, Louis Althusser,
Emmanuel Levinas, Maurice Blanchot, Gilles Deleuze, Jean-Luc Nancy,
Philippe Lacoue-Labarthe, Sarah Kofman, Hlne Cixous, Bernard
Stiegler, Alexander Garca Dttmann, Joseph Cohen, Georey
Bennington, Jean-Luc Marion, Gayatri Chakravorty Spivak, Raphael
Zagury-Orly, Jacques Ehrmann, Avital Ronell, Judith Butler, Samuel
Weber and Catherine Malabou.

Nancy and Lacoue-Labarthe

Jean-Luc Nancy and Philippe Lacoue-Labarthe were among Derrida's
rst students in France and went on to become well-known and
important philosophers in their own right. Despite their considerable
dierences of subject, and often also of method, they continued their
close interaction with each other and with Derrida, from the early
1970s.
Derrida wrote on both of them, including a long book on Nancy: Le
Toucher, Jean-Luc Nancy (On TouchingJean-Luc Nancy, 2005).

Paul de Man
Main article: Paul de Man

Derrida's most prominent friendship in intellectual life was with Paul de

Man, which began with their meeting at Johns Hopkins University and
continued until de Man's death in 1983. De Man provided a somewhat

dierent approach to deconstruction, and his readings of literary and

philosophical texts were crucial in the training of a generation of
readers.
Shortly after de Man's death, Derrida authored a book Memoires: pour
Paul de Man and in 1988 wrote an article in the journal Critical Inquiry
called "Like the Sound of the Sea Deep Within a Shell: Paul de Man's
War". The memoir became cause for controversy, because shortly
before Derrida published his piece, it had been discovered by the
Belgian literary critic Ortwin de Graef that long before his academic
career in the US, de Man had written almost two hundred essays in a
pro-Nazi newspaper during the German occupation of Belgium,
including several that were explicitly antisemitic.
Derrida complicated the notion that it is possible to simply read de
Man's later scholarship through the prism of these earlier political
essays. Rather, any claims about de Man's work should be understood
in relation to the entire body of his scholarship. Critics of Derrida have
argued that he minimizes the antisemitic character of de Man's writing.
Some critics have found Derrida's treatment of this issue surprising,
given that, for example, Derrida also spoke out against antisemitism
and, in the 1960s, broke with the Heidegger disciple Jean Beaufret
over a phrase of Beaufret's that Derrida (and, after him, Maurice
Blanchot) interpreted as antisemitic.

Michel Foucault
Derrida's criticism of Foucault appears in the essay Cogito and the
History of Madness (from Writing and Dierence). It was rst given as a
lecture on March 4, 1963, at a conference at Wahl's Collge
philosophique, which Foucault attended, and caused a rift between the
two men that was never fully mended.[32]
In an appendix added to the 1972 edition of his History of Madness,
Foucault disputed Derrida's interpretation of his work, and accused
Derrida of practicing "a historically well-determined little pedagogy
[...] which teaches the student that there is nothing outside the text
[...]. A pedagogy which inversely gives to the voice of the masters that

innite sovereignty that allows it indenitely to re-say the text." [105]

According to historian Carlo Ginzburg, Foucault may have written The
Order of Things (1966) and The Archaeology of Knowledge partly under
the stimulus of Derrida's criticism.[106] Carlo Ginzburg briey labeled
Derrida's criticism in Cogito and the History of Madness, as "facile,
nihilistic objections," without giving further argumentation. [106]

Derrida's translators
Georey Bennington, Avital Ronell and Samuel Weber belong to a
group of Derrida translators. Many of Derrida's translators are
esteemed thinkers in their own right. Derrida often worked in a
collaborative arrangement, allowing his prolic output to be translated
into English in a timely fashion.
Having started as a student of de Man, Gayatri Spivak took on the
translation of Of Grammatology early in her career and has since
revised it into a second edition. Barbara Johnson's translation of
Derrida's Dissimination was published by The Athlone Press in 1981.
Alan Bass was responsible for several early translations; Bennington
and Peggy Kamuf have continued to produce translations of his work
for nearly twenty years. In recent years, a number of translations have
appeared by Michael Naas (also a Derrida scholar) and Pascale-Anne
Brault.
Bennington, Brault, Kamuf, Naas, Elizabeth Rottenberg, and David Wills
are currently engaged in translating Derrida's previously unpublished
seminars, which span from 1959 to 2003.[107] Volumes I and II of The
Beast and the Sovereign (presenting Derrida's seminars from
December 12, 2001 to March 27, 2002 and from December 11, 2002
to March 26, 2003), as well as The Death Penalty, Volume I (covering
December 8, 1999 to March 22, 2000), have appeared in English
translation. Further volumes currently projected for the series include
Heidegger: The Question of Being and History (1964-1965), Death
Penalty, Volume II (20002001), Perjury and Pardon, Volume I
(19971998), and Perjury and Pardon, Volume II (19981999).[108]
With Bennington, Derrida undertook the challenge published as

Jacques Derrida, an arrangement in which Bennington attempted to

provide a systematic explication of Derrida's work (called the
"Derridabase") using the top two-thirds of every page, while Derrida
was given the nished copy of every Bennington chapter and the
bottom third of every page in which to show how deconstruction
exceeded Bennington's account (this was called the "Circumfession").
Derrida seems to have viewed Bennington in particular as a kind of
rabbinical explicator, noting at the end of the "Applied Derrida"
conference, held at the University of Luton in 1995 that: "everything
has been said and, as usual, Geo Bennington has said everything
before I have even opened my mouth. I have the challenge of trying to
be unpredictable after him, which is impossible... so I'll try to pretend
to be unpredictable after Geo. Once again."[109]

Marshall McLuhan
Derrida was familiar with the work of Marshall McLuhan, and since his
early 1967 writings (Of Grammatology, Speech and Phenomena), he
speaks of language as a "medium,"[110] of phonetic writing as "the
medium of the great metaphysical, scientic, technical, and economic
adventure of the West."[111]
He expressed his disagreement with McLuhan in regard to what Derrida
called McLuhan's ideology about the end of writing.[112] In a 1982
interview, he said:

I think that there is an ideology in McLuhan's discourse

that I don't agree with, because he's an optimist as to the
possibility of restoring an oral community which would get
rid of the writing machines and so on. I think that's a very
traditional myth which goes back to... let's say Plato,
Rousseau... And instead of thinking that we are living at
the end of writing, I think that in another sense we are
living in the extension the overwhelming extension of
writing. At least in the new sense... I don't mean the

alphabetic writing down, but in the new sense of those

writing machines that we're using now (e.g. the tape
recorder). And this is writing too.[113]

And in his 1972 essay Signature Event Context he said:

As writing, communication, if one insists upon maintaining

the word, is not the means of transport of sense, the
exchange of intentions and meanings, the discourse and
"communication of consciousnesses." We are not
witnessing an end of writing which, to follow McLuhan's
ideological representation, would restore a transparency or
immediacy of social relations; but indeed a more and more
powerful historical unfolding of a general writing of which
the system of speech, consciousness, meaning, presence,
truth, etc., would only be an eect, to be analyzed as such.
It is this questioned eect that I have elsewhere called
logocentrism.[114]

Criticism
Criticism from Marxists
In a paper entitled Ghostwriting[115] Gayatri Chakravorty Spivakthe
translator of Derrida's De la grammatologie (Of Grammatology) into
Englishcriticised Derrida's understanding of Marx.[116] Commenting
on Derrida's Specters of Marx, Terry Eagleton wrote "The
portentousness is ingrained in the very letter of this book, as one
theatrically inected rhetorical question tumbles hard on the heels of
another in a tiresomely mannered syntax which lays itself wide open to
parody."[117]

Criticism from analytic philosophers

Though Derrida addressed the American Philosophical Association at
least on one occasion in 1988,[118] and was highly regarded by some
contemporary philosophers like Richard Rorty, Alexander
Nehamas,[119] and Stanley Cavell, his work has been regarded by other
analytic philosophers, such as John Searle and Willard Van Orman
Quine,[120] as pseudophilosophy or sophistry.
Some analytic philosophers have in fact claimed, since at least the
1980s, that Derrida's work is "not philosophy." One of the main
arguments they gave was alleging that Derrida's inuence had not
been on US philosophy departments but on literature and other
humanities disciplines.[81][86]
In his 1989 Contingency, Irony, and Solidarity, Richard Rorty argues
that Derrida (especially in his book, The Post Card: From Socrates to
Freud and Beyond, one section of which is an experiment in ction)
purposefully uses words that cannot be dened (e.g. dirance), and
uses previously denable words in contexts diverse enough to make
understanding impossible, so that the reader will never be able to
contextualize Derrida's literary self. Rorty, however, argues that this
intentional obfuscation is philosophically grounded. In garbling his
message Derrida is attempting to escape the nave, positive
metaphysical projects of his predecessors.[121]
On Derrida's scholarship and writing style, Noam Chomsky wrote "I
found the scholarship appalling, based on pathetic misreading; and the
argument, such as it was, failed to come close to the kinds of
standards I've been familiar with since virtually childhood". [122]
Paul R. Gross and Norman Levitt also criticized his work for allegedly
misusing scientic terms and concepts in Higher Superstition: The
Academic Left and Its Quarrels With Science (1998).[citation needed]
Three quarrels (or disputes) in particular went out of academic circles
and received international mass media coverage: the 197288 quarrel
with John Searle, the analytic philosophers' pressures on Cambridge

University not to award Derrida an honorary degree and a dispute with

Richard Wolin and the NYRB.
Dispute with John Searle
Main article: Limited Inc

In the early 1970s, Searle had a brief exchange with Jacques Derrida
regarding speech-act theory. The exchange was characterized by a
degree of mutual hostility between the philosophers, each of whom
accused the other of having misunderstood his basic points.
[123][citation needed]

Searle was particularly hostile to Derrida's

deconstructionist framework and much later refused to let his

response to Derrida be printed along with Derrida's papers in the 1988
collection Limited Inc. Searle did not consider Derrida's approach to be
legitimate philosophy or even intelligible writing and argued that he
did not want to legitimize the deconstructionist point of view by
dedicating any attention to it. Consequently, some critics [124] have
considered the exchange to be a series of elaborate
misunderstandings rather than a debate, while others [125] have seen
either Derrida or Searle gaining the upper hand. The level of hostility
can be seen from Searle's statement that "It would be a mistake to
regard Derrida's discussion of Austin as a confrontation between two
prominent philosophical traditions", to which Derrida replied that that
sentence was "the only sentence of the "reply" to which I can
subscribe".[126] Commentators have frequently interpreted the
exchange as a prominent example of a confrontation between
analytical and continental philosophy.
The debate began in 1972, when, in his paper "Signature Event
Context", Derrida analyzed J. L. Austin's theory of the illocutionary act.
While sympathetic to Austin's departure from a purely denotational
account of language to one that includes "force", Derrida was sceptical
of the framework of normativity employed by Austin. He argued that
Austin had missed the fact that any speech event is framed by a
"structure of absence" (the words that are left unsaid due to
contextual constraints) and by "iterability" (the constraints on what
can be said, given by what has been said in the past). Derrida argued

that the focus on intentionality in speech-act theory was misguided

because intentionality is restricted to that which is already established
as a possible intention. He also took issue with the way Austin had
excluded the study of ction, non-serious or "parasitic" speech,
wondering whether this exclusion was because Austin had considered
these speech genres governed by dierent structures of meaning, or
simply due to a lack of interest. In his brief reply to Derrida,
"Reiterating the Dierences: A Reply to Derrida", Searle argued that
Derrida's critique was unwarranted because it assumed that Austin's
theory attempted to give a full account of language and meaning when
its aim was much narrower. Searle considered the omission of parasitic
discourse forms to be justied by the narrow scope of Austin's inquiry.
[127][128]

Searle agreed with Derrida's proposal that intentionality

presupposes iterability, but did not apply the same concept of

intentionality used by Derrida, being unable or unwilling to engage
with the continental conceptual apparatus.[125] This, in turn, caused
Derrida to criticize Searle for not being suciently familiar with
phenomenological perspectives on intentionality.[129] Searle also
argued that Derrida's disagreement with Austin turned on his having
misunderstood Austin's typetoken distinction and his failure to
understand Austin's concept of failure in relation to performativity.
Some critics[129] have suggested that Searle, by being so grounded in
the analytical tradition that he was unable to engage with Derrida's
continental phenomenological tradition, was at fault for the
unsuccessful nature of the exchange.
The substance of Searle's criticism of Derrida in relation to topics in
the philosophy of languagereferenced in Derrida's Signature Event
Contextwas that Derrida had no apparent familiarity with
contemporary philosophy of language nor of contemporary linguistics
in Anglo-Saxon countries. Searle explains, "When Derrida writes about
the philosophy of language he refers typically to Rousseau and
Condillac, not to mention Plato. And his idea of a "modern linguist" is
Benveniste or even Saussure."[130] Searle describes Derrida's
philosophical knowledge as pre-Wittgensteinianthat is to say,
disconnected from analytic traditionand consequently, in his
perspective, naive and misguided, concerned with issues long-since

resolved or otherwise found to be non-issues.[130]

Searle also wrote in The New York Review of Books that he was
surprised by "the low level of philosophical argumentation, the
deliberate obscurantism of the prose, the wildly exaggerated claims,
and the constant striving to give the appearance of profundity by
making claims that seem paradoxical, but under analysis often turn out
to be silly or trivial."[131]
Derrida, in his response to Searle ("a b c ..." in Limited Inc), ridiculed
Searle's positions. Claiming that a clear sender of Searle's message
could not be established, he suggested that Searle had formed with
Austin a socit responsabilit limite (a "limited liability company")
due to the ways in which the ambiguities of authorship within Searle's
reply circumvented the very speech act of his reply. Searle did not
reply. Later in 1988, Derrida tried to review his position and his
critiques of Austin and Searle, reiterating that he found the constant
appeal to "normality" in the analytical tradition to be problematic from
which they were only paradigmatic examples. [125][132][133] [134][135]
[136][137][138]

In the description of the structure called "normal,"

"normative," "central," "ideal,"this possibility must be
integrated as an essential possibility. The possibility
cannot be treated as though it were a simple accidentmarginal or parasitic. It cannot be, and hence ought
not to be, and this passage from can to ought reects
the entire diculty. In the analysis of so-called normal
cases, one neither can nor ought, in all theoretical
rigor, to exclude the possibility of transgression. Not
even provisionally, or out of allegedly methodological
considerations. It would be a poor method, since this
possibility of transgression tells us immediately and
indispensably about the structure of the act said to be

normal as well as about the structure of law in general.

He continued arguing how problematic was establishing the relation
between "nonction or standard discourse" and "ction," dened as its
"parasite, for part of the most originary essence of the latter is to
allow ction, the simulacrum, parasitism, to take place-and in so doing
to "de-essentialize" itself as it were.[132] He would nally argue that
the indispensable question would then become:[132]

what is "nonction standard discourse," what must it

be and what does this name evoke, once its ctionality
or its ctionalization, its transgressive "parasitism," is
always possible (and moreover by virtue of the very
same words, the same phrases, the same grammar,
etc.)? This question is all the more indispensable since
the rules, and even the statements of the rules
governing the relations of "nonction standard
discourse" and its ctional"parasites," are not things
found in nature, but laws, symbolic inventions, or
conventions, institutions that, in their very normality
as well as in their normativity, entail something of the
ctional.

In the debate, Derrida praises Austin's work, but argues that he is

wrong to banish what Austin calls "infelicities" from the "normal"
operation of language. One "infelicity," for instance, occurs when it
cannot be known whether a given speech act is "sincere" or "merely
citational" (and therefore possibly ironic, etc.). Derrida argues that
every iteration is necessarily "citational," due to the graphematic
nature of speech and writing, and that language could not work at all
without the ever-present and ineradicable possibility of such alternate
readings. Derrida takes Searle to task for his attempt to get around
this issue by grounding nal authority in the speaker's inaccessible

"intention". Derrida argues that intention cannot possibly govern how

an iteration signies, once it becomes hearable or readable. All speech
acts borrow a language whose signicance is determined by historicallinguistic context, and by the alternate possibilities that this context
makes possible. This signicance, Derrida argues, cannot be altered or
governed by the whims of intention.
In 1994, Searle argued that the ideas upon which deconstruction is
founded are essentially a consequence of a series of conceptual
confusions made by Derrida as a result of his outdated knowledge or
are merely banalities. He insisted that Derrida's conception of
iterability and its alleged "corrupting" eect on meaning stems from
Derrida's ignorance of the typetoken distinction that exists in current
linguistics and philosophy of language. As Searle explains, "Most
importantly, from the fact that dierent tokens of a sentence type can
be uttered on dierent occasions with dierent intentions, that is,
dierent speaker meanings, nothing of any signicance follows about
the original speaker meaning of the original utterance token." [130]
In 1995, Searle gave a brief reply to Derrida in The Construction of
Social Reality. He called Derrida's conclusion "preposterous" and
stated that "Derrida, as far as I can tell, does not have an argument.
He simply declares that there is nothing outside of texts..." [139]
Searle's reference here is not to anything forwarded in the debate, but
to a mistranslation of the phrase "il n'y a pas dehors du texte," ("There
is no outside-text") which appears in Derrida's Of Grammatology.[140]
According to Searle, the consistent pattern of Derrida's rhetoric is:
(a) announce a preposterous thesis, e.g. "there is no outside-text" (il
n'y a pas de hors-texte);
(b) when challenged on (a) respond that you have been misunderstood
and revise the claim in (a) such that it becomes a truism, e.g. "il n'y a
pas de hors-texte" means nothing else: there is nothing outside
contexts";[141]
(c) when the reformulation from (b) is acknowledged then proceed as if
the original formulation from (a) was accepted. The revised idea-for
example-that everything exists in some context is a banality but a

charade ensues as if the original claim--nothing exists outside of text

[sic]--had been established.
Cambridge Honorary Doctorate
Derrida has often been the target of attacks by analytic philosophers;
an attack of major signicance was their 1992 attempt at stopping
Cambridge University from granting Derrida an Honorary
Doctorate.[142]
Eighteen protesters from US, Austrian, Australian, French, Polish,
Italian, German, Dutch, Swiss, Spanish, and UK institutions, including
Barry Smith, Willard Van Orman Quine, David Armstrong, Ruth Barcan
Marcus, and Ren Thom, sent a letter to Cambridge claiming that
Derrida's work "does not meet accepted standards of clarity and
rigour" and describing Derrida's philosophy as being composed of
"tricks and gimmicks similar to those of the Dadaists." The letter
concluded that:

... where coherent assertions are being made at all, these

are either false or trivial. Academic status based on what
seems to us to be little more than semi-intelligible attacks
upon the values of reason, truth, and scholarship is not, we
submit, sucient grounds for the awarding of an honorary
degree in a distinguished university.[143]

In the end the protesters were outnumbered336 votes to

204when Cambridge put the motion to a vote;[144] though almost all
of those voting in favour were not from the philosophy faculty.
[citation needed]

Derrida suggested in an interview that part of the reason

for the attacks on his work, was that it questioned and modied "the
rules of the dominant discourse, it tries to politicize and democratize
education and the university scene." To answer the question about the
"exceptional violence," the compulsive "ferocity," and the
"exaggeration" of the "attacks," he would say that these critics

organize and practice in his case "a sort of obsessive personality cult
which philosophers should know how to question and above all to
moderate".[145]
Dispute with Richard Wolin and the NYRB
Richard Wolin has argued since 1991 that Derrida's work, as well as
that of Derrida's major inspirations (e.g., Bataille, Blanchot, Levinas,
Heidegger, Nietzsche), leads to a corrosive nihilism.[page needed] For
example, Wolin argues that the "deconstructive gesture of overturning
and reinscription ends up by threatening to eace many of the
essential dierences between Nazism and non-Nazism".[146]
In 1991, when Wolin published a Derrida interview on Heidegger in the
rst edition of The Heidegger Controversy, Derrida argued that the
interview was an intentionally malicious mistranslation, which was
"demonstrably execrable" and "weak, simplistic, and compulsively
aggressive". As French law requires the consent of an author to
translations and this consent was not given, Derrida insisted that the
interview not appear in any subsequent editions or reprints. Columbia
University Press subsequently refused to oer reprints or new editions.
Later editions of The Heidegger Controversy by MIT Press also omitted
the Derrida interview. The matter achieved public exposure owing to a
friendly review of Wolin's book by Thomas Sheehan that appeared in
The New York Review of Books, in which Sheehan characterised
Derrida's protests as an imposition of censorship. It was followed by
an exchange of letters.[147] Derrida in turn responded to Sheehan and
Wolin, in "The Work of Intellectuals and the Press (The Bad Example:
How the New York Review of Books and Company do Business)," which
was published in the book Points....[148]
Twenty-four academics, belonging to dierent schools and groups
often in disagreement with each other and with deconstruction
signed a letter addressed to The New York Review of Books, in which
they expressed their indignation for the magazine's behaviour as well
as that of Sheenan and Wolin.[149]

Hostile obituaries
Critical obituaries of Derrida were published in The New York Times,[18]
The Economist[150] and The Independent.[151] The magazine The
Nation responded to the NYT obituary saying that "even though
American papers had scorned and trivialized Derrida before, the tone
seemed particularly caustic for an obituary of an internationally
acclaimed philosopher who had profoundly inuenced two generations
of American humanities scholars."[45][152]

Works by Derrida
Main article: Jacques Derrida bibliography

Selected translations of works by Derrida

"Speech and Phenomena" and Other Essays on Husserl's Theory of
Signs, trans. David B. Allison (Evanston: Northwestern University Press,
1973).
Of Grammatology, trans. Gayatri Chakravorty Spivak (Baltimore &
London: Johns Hopkins University Press, 1976) (hardcover: ISBN
0-8018-1841-9, paperback: ISBN 0-8018-1879-6, corrected edition:
ISBN 0-8018-5830-5).[153]
Writing and Dierence, trans. Alan Bass (Chicago: University of
Chicago Press, 1978) ISBN 978-0-226-14329-3.
Spurs: Nietzsche's Styles, trans. Barbara Harlow (Chicago & London:
University of Chicago Press, 1979, ISBN 978-0-226-14333-0).
The Archeology of the Frivolous|The Archeology of the Frivolous:
Reading Condillac, trans. John P. Leavey, Jr. (Lincoln & London:
University of Nebraska Press, 1980).
Dissemination, trans. Barbara Johnson (Chicago: University of
Chicago Press, 1981, ISBN 978-0-226-14334-7).
Positions, trans. Alan Bass (Chicago: University of Chicago Press,
1981, ISBN 978-0-226-14331-6) [Paris, Minuit, 1972].

Margins of Philosophy, trans. Alan Bass (Chicago: Chicago University

Press, 1982, ISBN 978-0-226-14326-2).
Signsponge, trans. Richard Rand (New York: Columbia University
Press, 1984).
The Ear of the Other, trans. Peggy Kamuf (Lincoln & London:
University of Nebraska Press, 1985).
Glas, trans. John P. Leavey, Jr. & Richard Rand (Lincoln & London:
University of Nebraska Press, 1986).
Memoires for Paul de Man (New York: Columbia University Press,
1986; revised edn., 1989).
The Post Card: From Socrates to Freud and Beyond, trans. Alan Bass
(Chicago & London: University of Chicago Press, 1987, ISBN
978-0-226-14322-4).
The Truth in Painting, trans. Georey Bennington & Ian McLeod
(Chicago & London: Chicago University Press, 1987, ISBN
978-0-226-14324-8).
Limited Inc (Evanston: Northwestern University Press, 1988).
Edmund Husserl's Origin of Geometry: An Introduction, trans. John P.
Leavey, Jr. (Lincoln & London: University of Nebraska Press, 1989).
Of Spirit: Heidegger and the Question, trans. Georey Bennington &
Rachel Bowlby (Chicago & London: University of Chicago Press, 1989,
ISBN 978-0-226-14319-4).
Cinders (book)|Cinders, trans. Ned Lukacher (Lincoln & London:
University of Nebraska Press, 1991).
Acts of Literature (New York & London: Routledge, 1992).
Given Time|Given Time: I. Counterfeit Money, trans. Peggy Kamuf
(Chicago & London: University of Chicago Press, 1992, ISBN
978-0-226-14314-9).
The Other Heading|The Other Heading: Reections on Today's
Europe, trans. Pascale-Anne Brault & Michael B. Naas (Bloomington &
Indianapolis: Indiana University Press, 1992).

Aporias, trans. Thomas Dutoit (Stanford: Stanford University Press,

1993).
Jacques Derrida (book)|Jacques Derrida, co-author & trans. Georey
Bennington (Chicago & London: Chicago University Press, 1993, ISBN
978-0-226-04262-6).
Memoirs of the Blind|Memoirs of the Blind: The Self-Portrait and
Other Ruins, trans. Pascale-Anne Brault & Michael Naas (Chicago &
London: University of Chicago Press, 1993, ISBN
978-0-226-14308-8).
Specters of Marx: The State of the Debt, the Work of Mourning, and
the New International, trans. Peggy Kamuf (New York & London:
Routledge, 1994).
Archive Fever: A Freudian Impression, trans. Eric Prenowitz (Chicago
& London: University of Chicago Press, 1995, ISBN
978-0-226-14367-5).
The Gift of Death, trans. David Wills (Chicago & London: University of
Chicago Press, 1995, ISBN 978-0-226-14306-4).
On the Name, trans. David Wood, John P. Leavey, Jr., & Ian McLeod
(Stanford: Stanford University Press, 1995).
Points...: Interviews 1974-1994, trans. Peggy Kamuf and others,
(Stanford: Stanford University Press, 1995) (see also the footnote
about ISBN 0-226-14314-7, here) (see also the [1992] French Version
Points de suspension: entretiens (ISBN 0-8047-2488-1) there).
Chora L Works, with Peter Eisenman (New York: Monacelli, 1997).
Politics of Friendship, trans. George Collins (London & New York:
Verso, 1997).
Monolingualism of the Other; or, The Prosthesis of Origin, trans.
Patrick Mensah (Stanford: Stanford University Press, 1998).
Resistances of Psychoanalysis, trans. Peggy Kamuf, Pascale-Anne
Brault and Michael Naas (Stanford: Stanford University Press, 1998).
The Secret Art of Antonin Artaud, with Paule Thvenin, trans. Mary
Ann Caws (Cambridge, Mass., & London: MIT Press, 1998).

Adieu: To Emmanuel Levinas, trans. Pascale-Anne Brault & Michael

Naas (Stanford: Stanford University Press, 1999).
Rights of Inspection, trans. David Wills (New York: Monacelli, 1999).
Demeure: Fiction and Testimony, with Maurice Blanchot, The Instant
of My Death, trans. Elizabeth Rottenberg (Stanford: Stanford University
Press, 2000).
Of Hospitality, trans. Rachel Bowlby (Stanford: Stanford University
Press, 2000).
Deconstruction Engaged: The Sydney Seminars (Sydney: Power
Publications, 2001).
On Cosmopolitanism and Forgiveness, trans. Mark Dooley & Michael
Hughes (London & New York: Routledge, 2001).
A Taste for the Secret, with Maurizio Ferraris, trans. Giacomo Donis
(Cambridge: Polity, 2001).
The Work of Mourning, trans. Pascale-Anne Brault & Michael Naas
(Chicago & London: Chicago University Press, 2001, ISBN
978-0-226-14281-4).
Acts of Religion (New York & London: Routledge, 2002).
Echographies of Television: Filmed Interviews, with Bernard Stiegler,
trans. Jennifer Bajorek (Cambridge: Polity, 2002).
Ethics, Institutions, and the Right to Philosophy, trans Peter Pericles
Trifonas (Lanham: Rowman & Littleeld, 2002).
Negotiations: Interventions and Interviews, 19712001, trans.
Elizabeth Rottenberg (Stanford: Stanford University Press, 2002).
Who's Afraid of Philosophy?: Right to Philosophy 1, trans. Jan Plug
(Stanford: Stanford University Press, 2002).
Without Alibi, trans. Peggy Kamuf (Stanford: Stanford University
Press, 2002).
Philosophy in a Time of Terror|Philosophy in a Time of Terror:
Dialogues with Jrgen Habermas and Jacques Derrida, with Jrgen
Habermas (Chicago & London: University of Chicago Press, 2003, ISBN

978-0-226-06666-0).
The Problem of Genesis in Husserl's Philosophy, trans. Marian Hobson
(Chicago & London: Chicago University Press, 2003, ISBN
978-0-226-14315-6).
Counterpath, with Catherine Malabou, trans. David Wills (Stanford:
Stanford University Press, 2004).
Eyes of the University: Right to Philosophy 2, trans. Jan Plug
(Stanford: Stanford University Press, 2004).
For What Tomorrow...: A Dialogue, with Elisabeth Roudinesco, trans.
Je Fort (Stanford: Stanford University Press, 2004).
Rogues: Two Essays on Reason, trans. Pascale-Anne Brault & Michael
Naas (Stanford: Stanford University Press, 2004).
On TouchingJean-Luc Nancy, trans. Christine Irizarry (Stanford:
Stanford University Press, 2005).
Paper Machine, trans. Rachel Bowlby (Stanford: Stanford University
Press, 2005).
Sovereignties in Question|Sovereignties in Question: The Poetics of
Paul Celan, trans. Thomas Dutoit (New York: Fordham University Press,
2005).
H. C. for Life: That Is to Say..., trans. Laurent Milesi & Stefan
Herbrechter (Stanford: Stanford University Press, 2006).
Geneses, Genealogies, Genres, and Genius|Geneses, Genealogies,
Genres, And Genius: The Secrets of the Archive, trans. Beverly Bie
Brahic (New York: Columbia University Press, 2006).
Learning to Live Finally: The Last Interview, with Jean Birnbaum,
trans. Pascale-Anne Brault & Michael Naas (Melville House, 2007).
Psyche: Inventions of the Other, Volume I (Stanford: Stanford
University Press, 2007).
Psyche: Inventions of the Other, Volume II (Stanford: Stanford
University Press, 2008).
The Animal That Therefore I Am, trans. David Wills (New York:

Fordham University Press, 2008).

The Beast and the Sovereign, Volume I, trans. Georey Bennington
(Chicago: University of Chicago Press, 2009, ISBN
978-0-226-14428-3).
Copy, Archive, Signature: A Conversation on Photography, ed.
Gerhard Richter, trans. Je Fort (Stanford: Stanford University Press,
2010).
Athens, Still Remains: The Photographs of Jean-Franois Bonhomme,
trans. Michael Naas (New York: Fordham University Press, 2010).
Parages, ed. John P. Leavey, trans. Tom Conley, James Hulbert, John
P. Leavey, and Avital Ronell (Stanford: Stanford University Press,
2011).
The Beast and the Sovereign, Volume II, trans. Georey Bennington
(Chicago: University of Chicago Press ISBN 978-0-226-14430-6).
Signature Derrida, ed. Jay Williams (Chicago: University of Chicago
Press ISBN 978-0-226-92452-6).
The Death Penalty, Volume I (Chicago: University of Chicago Press,
2014, ISBN 978-0-226-14432-0).

See also
List of thinkers inuenced by deconstruction
Deconstruction and religion
Dirance
Sous rature
Khra
Yale school

Notes
1. ^ a b Peeters, Benot (2012). Derrida: A Biography. Polity. pp. 1213.
Jackie was born at daybreak, on 15 July 1930, at El Biar, in the hilly
suburbs of Algiers, in a holiday home. [...] The boy's main forename

was probably chosen because of Jackie Coogan ... When he was

circumcised, he was given a second forename, Elie, which was not
entered on his birth certicate, unlike the equivalent names of his
brother and sister.. See also Bennington, Georey (1993). Jacques
Derrida. The University of Chicago Press. p. 325. 1930 Birth of Jackie
Derrida, July 15, in El-Biar (near Algiers, in a holiday house)..
2. ^ [1]
3. ^ Derrida on Religion: Thinker of Dierance By Dawne McCance.
Equinox. p. 7.
4. ^ Derrida, Deconstruction, and the Politics of Pedagogy
(Counterpoints Studies in the Postmodern Theory of Education). Peter
Lang Publishing Inc. p. 134.
5. ^ a b Bensmaa, Rda Poststructuralism, in Kritzman (2005), pp.
9293
6. ^ a b Poster (1988), pp. 56
7. ^ Vincent B. Leitch Postmodernism: Local Eects, Global Flows,
SUNY Series in Postmodern Culture (Albany, NY: State University of
New York Press, 1996), p. 27.
8. ^ Derrida, Jacques (1992). "Force of Law". Deconstruction and
the Possibility of Justice . translated by Mary Quaintance, eds.,
Drucilla Cornell, Michael Rosenfeld, and David Gray Carlson (1st ed.).
New York: Routledge. pp. 367. ISBN 0810103974. A decision that
did not go through the ordeal of the undecidable would not be a free
decision, it would only be the programmable application or unfolding
of a calculable process (...) deconstructs from the inside every
assurance of presence, and thus every criteriology that would assure
us of the justice of the decision.
9. ^ "Critical Legal Studies Movement " in "The Bridge"
10. ^ GERMAN LAW JOURNAL, SPECIAL ISSUE: A DEDICATION TO
JACQUES DERRIDA , Vol. 6 No. 1 Pages 1 - 243 1 January 2005
11. ^ "Legacies of Derrida: Anthropology", Rosalind C. Morris, Annual
Review of Anthropology, Volume: 36, pages: 355389, 2007

12. ^ "Deconstructing History", published 1997, 2nd. Edn. Routledge,

2006)
13. ^ Busch, Brigitt (2012). Linguistic Repertoire Revisited . Applied
Linguistics (Oxford: Oxford University Press).
14. ^ "The sociolinguistics of schooling: the relevance of Derrida's
Monolingualism of the Other or the Prosthesis of Origin", Michael
Evans, 01/2012; ISBN 978-3-0343-1009-3 In book: The
Sociolinguistics of Language Education in International Contexts,
Publisher: Peter Lang, Editors: Edith Esch and Martin Solly, pp. 3146
15. ^ "Deconstruction in Music - The Jacques Derrida", Gerd Zacher
Encounter, Rotterdam, The Netherlands, 2002
16. ^ E.g., "Doris Salcedo", Phaidon (2004), "Hans Haacke", Phaidon
(2000)
17. ^ E.g. "The return of the real", Hal Foster, October - MIT Press
(1996); "Kant after Duchamp", Thierry de Duve, October - MIT Press
(1996); "Neo-Avantgarde and Cultural Industry - Essays on European
and American Art from 1955 to 1975", Benjamin H.D. Buchloh, October
- MIT Press (2000); "Perpetual Inventory", Rosalind E. Krauss, October
- MIT Press, 2010
18. ^ a b c Kandell, Jonathan. "Jacques Derrida, Abstruse Theorist,
Dies at 74 ", October 10, 2004
19. ^ "Jacques Derrida" . Stanford Encyclopedia of Philosophy.
November 22, 2006. Accessed August 11, 2010.
20. ^ "I took part in the extraordinary transformation of the Algerian
Jews; my great-grandparents were by language, custom, etc., still
identied with Arabic culture. After the Cremieux Decree (1870), at the
end of the 19th c., the following generation became bourgeois",
Jacques Derrida The Last Interview , May 2003.
21. ^ "Haim, Aaron, Prosper, Charles, Aim Aim, Mm - Arbre
Familial des Zaran (Zafran et Safran), Migures, Gharbi, Allouche,
Safar, Temime etc... - GeneaNet" . Gw4.geneanet.org. 18 January
2012. Retrieved 21 October 2012.

22. ^ Georgette, Sultana, Esther SAFAR (18 January 2012).

"Georgette, Sultana, Esther SAFAR - Arbre Familial des Zaran
(Zafran et Safran), Migures, Gharbi, Allouche, Safar, Temime etc... GeneaNet" . Gw4.geneanet.org. Retrieved 21 October 2012.
23. ^ Bennington (1991), p. 325
24. ^ "Safar surname: occupational name from Arabic saar which
means worker in copper or brass", The Safar surname "
25. ^ a b Powell (2006), p. 12.
26. ^ Obituary in The Guardian , accessed August 2, 2007.
27. ^ Cixous (2001), p. vii; also see this interview with Derrida's
long-term collaborator John Caputo .
28. ^ Peeters, Benot (2012). Derrida: A Biography. Polity. p. 13. When
he was circumcised, he was given a second forename, Elie, which was
not entered on his birth certicate, unlike the equivalent names of his
brother and sister. See also Derrida, Jacques (1993).
" "Circumfession" ". Jacques Derrida. The University of Chicago Press.
p. 96. 'So I have borne, without bearing, without its ever being written
(12-23-76)' the name of the prophet lie, Elijah in English ... so I took
myself toward the hidden name without its ever being written on the
ocial records, the same name as that of the paternal uncle Eugne
Eliahou Derrida ...
29. ^ a b c d Derrida (1989) This Strange Institution Called Literature,
pp. 35, 389
30. ^ Caputo (1997), p. 25.
31. ^ Bennington (1991), p. 330
32. ^ a b Powell (2006) pp. 345
33. ^ a b Powell (2006), p. 58
34. ^ Leslie Hill, The Cambridge Introduction to Jacques Derrida,
Cambridge: Cambridge University Press, 2007, p. 55.
35. ^ Jacques Derrida and Georey Bennington, Jacques Derrida,
Chicago: University of Chicago Press, 1994, p. 331

36. ^ "Obituary: Jacques Derrida" , by Derek Attridge and Thomas

Baldwin, The Guardian, October 11, 2004. Retrieved Jan 19, 2010.
37. ^ UC Irvine drops suit over Derrida's personal papers
38. ^ IMDb
39. ^ IMDb
40. ^ [2]
41. ^ Jacques Derrida Dies; Deconstructionist Philosopher , accessed
May 9, 2012.
42. ^ a b "The University of Heidelberg Mourns the Death of Jacques
Derrida "
43. ^ a b Derrida (1988) Afterword, pp. 1301
44. ^ Derrida (1989) This Strange Institution Called Literature, p. 54:

Contrary to what some people believe or have an

interest in making believe, I consider myself very much
a historian, very historicist [...] Deconstruction calls
for a highly "historian's" attitude (Of Grammatology, for
example, is a history book through and through).

45. ^ a b c d Ross Benjamin Hostile Obituary for Derrida , The Nation,

November 24, 2004
46. ^ Derrida (1992) Cambridge Review, pp. 404, 40813.
47. ^ Derrida (1976) Where a Teaching Body Begins, English
translation 2002, p. 72
48. ^ Derrida, Jacques (1993). "Spectres of Marx" (in French). p. 92.
49. ^ a b Royle, Nicholas (2004), Jacques Derrida , pp. 6263
50. ^ Derrida and Ferraris (1997), p. 76:

I take great interest in questions of language and

rhetoric, and I think they deserve enormous
consideration; but there is a point where the authority
of nal jurisdiction is neither rhetorical nor linguistic,
nor even discursive. The notion of trace or of text is
introduced to mark the limits of the linguistic turn.
This is one more reason why I prefer to speak of 'mark'
rather than of language. In the rst place the mark is
not anthropological; it is prelinguistic; it is the
possibility of language, and it is every where there is a
relation to another thing or relation to an other. For
such relations, the mark has no need of language.

51. ^ Saussure, Ferdinand de (1916 [trans. 1959]). Course in

General Linguistics . New York: New York Philosophical Library.
pp. 12122. Check date values in: |date= (help)

In language there are only dierences. Even more

important: a dierence generally implies positive terms
between which the dierence is set up; but in language
there are only dierences without positive terms.
Whether we take the signied or the signier,
language has neither ideas nor sounds that existed
before the linguistic system, but only conceptual and
phonic dierences that have issued from the system.
The idea or phonic substance that a sign contains is of
less importance than the other signs that surround it.
[...] A linguistic system is a series of dierences of
sound combined with a series of dierences of ideas;
but the pairing of a certain number of acoustical signs
with as many cuts made from the mass thought
engenders a system of values.

52. ^ a b Derrida (1967) Of Grammatology, Part II Introduction to the

"Age of Rousseau," section 2 "...That Dangerous Supplement...", title
The Exorbitant. Question of Method, pp. 15859, 163
53. ^ a b Derrida (1988) Afterword, p. 136
54. ^ Reilly, Brian J. (2005) Jacques Derrida, in Kritzman (2005), p.
500.
55. ^ Coward, Harold G. (1990) Derrida and Indian philosophy , pp.
83, 137
56. ^ Pidgen, Charles R. (1990) On a defence of derrida, in The
Critical review

(1990) Issues 3032, pp. 4041

57. ^ Sullivan, Patricia (2004) Jacques Derrida Dies;

Deconstructionist Philosopher , in Washington Post, October 10, 2004,
p. C11, accessed August 2, 2007.
58. ^ Glendinning, Simon (2011). Jacques Derrida: A Very Short
Introduction. Oxford University Press.

59. ^ The dissertation was eventually published in 1990 with the title
Le problme de la gense dans la philosophie de Husserl. English
translation: The Problem of Genesis in Husserl's Philosophy (2003).
60. ^ Derrida (1967) interview with Henri Ronse, p. 5
61. ^

(...) the entire history of the concept of structure,

before the rupture of which we are speaking, must be
thought of as a series of substitutions of centre for
centre, as a linked chain of determinations of the
centre. Successively, and in a regulated fashion, the
centre receives dierent forms or names. The history of
metaphysics, like the history of the West, is the history
of these metaphors and metonymies. Its matrix [...] is
the determination of Being as presence in all senses of
this word. It could be shown that all the names related
to fundamentals, to principles, or to the centre have
always designated an invariable presence eidos,
arch, telos, energeia, ousia (essence, existence,
substance, subject), altheia, transcendentality,
consciousness, God, man, and so forth.
"Structure, Sign and Play" in Writing and Dierence,
p. 353.

62. ^ Jacques Derrida, "'Genesis' and 'Structure' and Phenomenology,"

in Writing and Dierence (London: Routledge, 1978), paper originally
delivered in 1959 at Cerisy-la-Salle, and originally published in
Gandillac, Goldmann & Piaget (eds.), Gense et structure (The Hague:
Morton, 1964), p. 167:

All these formulations have been possible thanks to the

initial distinction between dierent irreducible types of
genesis and structure: worldly genesis and
transcendental genesis, empirical structure, eidetic
structure, and transcendental structure. To ask oneself
the following historico-semantic question: "What does
the notion of genesis in general, on whose basis the
Husserlian diraction could come forth and be
understood, mean, and what has it always meant?
What does the notion of structure in general, on whose
basis Husserl operates and operates distinctions
between empirical, eidetic, and transcendental
dimensions mean, and what has it always meant
throughout its displacements? And what is the
historico-semantic relationship between genesis and
structure in general?" is not only simply to ask a prior
linguistic question. It is to ask the question about the
unity of the historical ground on whose basis a
transcendental reduction is possible and is motivated
by itself. It is to ask the question about the unity of the
world from which transcendental freedom releases
itself, in order to make the origin of this unity appear.

63. ^ If in 1959 Derrida was addressing this question of genesis and

structure to Husserl, that is, to phenomenology, then in "Structure,
Sign, and Play in the Discourse of the Human Sciences" (also in Writing
and Dierence, and see below), he addresses these same questions to
Lvi-Strauss and the structuralists. This is clear from the very rst line
of the paper (p. 278):

Perhaps something has occurred in the history of the

concept of structure that could be called an "event," if
this loaded word did not entail a meaning which it is
precisely the function of structuralor structuralist
thought to reduce or to suspect.

Between these two papers is staked Derrida's philosophical ground, if

not indeed his step beyond or outside philosophy.
64. ^ Derrida (1971), Scarpetta interview, quote from pp. 778:

If the alterity of the other is posed, that is, only posed,

does it not amount to the same, for example in the form
of the "constituted object" or of the "informed product"
invested with meaning, etc.? From this point of view, I
would even say that the alterity of the other inscribes in
this relationship that which in no case can be "posed."
Inscription, as I would dene it in this respect, is not a
simple position: it is rather that by means of which
every position is of itself confounded (dirance):
inscription, mark, text and not only thesis or themeinscription of the thesis.

On the phrase "default of origin" as applied to Derrida's work, cf.

Bernard Stiegler, "Derrida and Technology: Fidelity at the Limits of
Deconstruction and the Prosthesis of Faith," in Tom Cohen (ed.)
Jacques Derrida and the Humanities (Cambridge & New York:
Cambridge University Press, 2001). Stiegler understands Derrida's
thinking of textuality and inscription in terms of a thinking of originary
technicity, and in this context speaks of "the originary default of origin
that arche-writing constitutes" (p. 239). See also Stiegler, Technics and
Time, 1: The Fault of Epimetheus (Stanford: Stanford University Press,
1998).

65. ^ It is opposed to the concept of original purity, which destabilises

the thought of both "genesis" and "structure", cf. Rodolphe Gasch,
The Tain of the Mirror (Cambridge, Massachusetts, & London: Harvard
University Press, 1986), p. 146:

It is an opening that is structural, or the structurality of

an opening. Yet each of these concepts excludes the
other. It is thus as little a structure as it is an opening;
it is as little static as it is genetic, as little structural as
it is historical. It can be understood neither from a
genetic nor from a structuralist and taxonomic point of
view, nor from a combination of both points of view.

And note that this complexity of the origin is thus not only spatial but
temporal, which is why dirance is a matter not only of dierence but
of delay or deferral. One way in which this question is raised in relation
to Husserl is thus the question of the possibility of a phenomenology of
history, which Derrida raises in Edmund Husserl's Origin of Geometry:
An Introduction (1962).
66. ^ Cf. Rodolphe Gasch, "Infrastructures and Systematicity," in
John Sallis (ed.), Deconstruction and Philosophy (Chicago & London:
University of Chicago Press, 1987), pp. 34:

One of the more persistent misunderstandings that has

thus far forestalled a productive debate with Derrida's
philosophical thought is the assumption, shared by
many philosophers as well as literary critics, that
within that thought just anything is possible. Derrida's
philosophy is more often than not construed as a
license for arbitrary free play in agrant disregard of
all established rules of argumentation, traditional
requirements of thought, and ethical standards binding
upon the interpretative community. Undoubtedly,
some of the works of Derrida may not have been
entirely innocent in this respect, and may have
contributed, however obliquely, to fostering to some
extent that very misconception. But deconstruction
which for many has come to designate the content and
style of Derrida's thinking, reveals to even a supercial
examination, a well-ordered procedure, a step-by-step
type of argumentation based on an acute awareness of
level-distinctions, a marked thoroughness and
regularity. [...] Deconstruction must be understood, we
contend, as the attempt to "account," in a certain
manner, for a heterogeneous variety or manifold of
nonlogical contradictions and discursive equalities of
all sorts that continues to haunt and ssure even the
successful development of philosophical arguments and
their systematic exposition.

67. ^ a b Derrida (1967) interview with Henri Ronse, pp. 45 quote:

"[Speech and Phenomena] is perhaps the essay which I like most.
Doubtless I could have bound it as a long note to one or the other of
the other two works. Of Grammatology refers to it and economizes its
development. But in a classical philosophical architecture, Speech...

would come rst: in it is posed, at a point which appears juridically

decisive for reasons that I cannot explain here, the question of the
privilege of the voice and of phonetic writing in their relationship to the
entire history of the West, such as this history can be represented by
the history of metaphysics and metaphysics in its most modern, critical
and vigilant form: Husserl's transcendental phenomenology."
68. ^ a b Derrida (1967) interview with Henri Ronse, p. 8
69. ^ a b On the inuence of Heidegger, Derrida claims in his "Letter to
a Japanese Friend" (Derrida and dirance, eds. Robert Bernasconi
and David Wood) that the word "dconstruction" was his attempt both
to translate and re-appropriate for his own ends the Heideggerian
terms Destruktion and Abbau, via a word from the French language, the
varied senses of which seemed consistent with his requirements. This
relationship with the Heideggerian term was chosen over the
Nietzschean term "demolition," as Derrida shared Heidegger's interest
in renovating philosophy.
70. ^ Derrida, J. Violence and Metaphysics: An Essay on the Thought of
Emmanuel Levinas, Writing and Dierence. Chicago: University of
Chicago. 97192.
71. ^ Caputo (1997), p. 42
72. ^ Linguistics and Grammatology in Of Grammatology, pp. 2773
73. ^ a b From Restricted to General Economy: A Hegelianism without
Reserve in Writing and Dierence
74. ^ a b Cogito and the History of Madness in Writing and Dierence
75. ^ The Violence of the Letter: From Lvi-Strauss to Rousseau in Of
Grammatology, pp. 101140
76. ^ Structure, Sign, and Play in the Discourse of the Human Sciences
in Writing and Dierence
77. ^ Of Grammatology, pp. 83-86.
78. ^ Freud and the Scene of Writing in Writing and Dierence
79. ^ "Edmond Jabs and the Question of the Book" and "Ellipsis" in
Writing and Dierence, pp. 64-78 and 295-300.

80. ^ La Parole soue and The Theater of Cruelty and the Closure of
Representation in Writing and Dierence
81. ^ a b c d Lamont '87, pp. 590, 602606 (Lamont, Michele How to
Become a Dominant French Philosopher: The Case of Jacques Derrida .
American Journal of Sociology, Vol. 93, No. 3 [Nov., 1987])
82. ^ a b c Wayne A. Borody

(1998) pp. 3, 5 Figuring the

Phallogocentric Argument with Respect to the Classical Greek

Philosophical Tradition

Nebula: A Netzine of the Arts and Science ,

Vol. 13 (pp. 127).

83. ^ Hlne Cixous, Catherine Clment [1975] La jeune ne
84. ^ Spurgin, Tim (1997) Reader's Guide to Derrida's "Plato's
Pharmacy"
85. ^ Gra (1993)
86. ^ a b Sven Ove Hansson Philosophical Schools

at the Wayback

Machine (archived July 18, 2006) Editorial From Theoria vol. 72, Part
1 (2006).
87. ^ Derrida (1989) Of Spirit, pp.vii-1
88. ^ Derrida (1989) Of Spirit, p. 1
89. ^ Derrida (1989) Of Spirit, p. 7, 11, 117118
90. ^ Derrida (1989) Of Spirit, pp. 812
91. ^ Powell 2006, 167 .
92. ^ Jack Reynolds, Jonathan Roe (2004) Understanding Derrida

p.

49
93. ^ Gift of Death, pp. 5772
94. ^ B. L. Ettinger in conversation with Emmanuel Lvinas,"Que dirait
Eurydice?"/ "What would Eurydice Say?" (1991-93). Reprinted to
coincide with Kabinet exhibition at Stedelijk Museum, Amsterdam.
Paris: BLE Atelier, 1997. This is a reprint of Le fminin est cette
dirence inoue (Livre d'artiste, 1994, and it includes the text of Time
is the Breath of the Spirit, MOMA, Oxford, 1993.) Reprinted in Athena:
Philosophical Studies. Vol. 2, 2006.

95. ^ The Other Heading, pp. 56

96. ^ Derrida (2002) Q&A session at Film Forum
97. ^ Derrida (2005) [1997]. "Les Intellectuels" (in French). pp. 3940
98. ^ Derrida (1991) "A 'Madness' Must Watch Over Thinking", pp.
3479.
99. ^ Bennington (1991), p. 332
100. ^ Powell (2006), p. 151
101. ^ Jacques Derrida, "'To Do Justice to Freud': The History of
Madness in the Age of Psychoanalysis," Resistances of Psychoanalysis
(Stanford: Stanford University Press, 1998) pp. 701.
102. ^ Derrida, Jacques. "No Apocalypse, Not Now (full speed ahead,
seven missiles, seven missives)". Diacritics, 1984
103. ^ Gide's Les nourritures terrestres, book IV, quote: Familles, je
vous hais! Foyers clos; portes refermes; possessions jalouses du
bonheur.
104. ^ 1991 Interview with Francois Ewald Wahn mu bers Denken
wachen published in: Werner Kolk (Translator). Literataz. 1992, p. 1-2.
(German), as quoted in http://escholarship.org/uc/item
/3891m6db#page-1
105. ^ Foucault, Michel, History of Madness, ed. Jean Khalfa, trans.
Jonathan Murphy and Jean Khalfa (London: Routledge, 2006), p.
xxiv,573.
106. ^ a b Carlo Ginzburg [1976], Il formaggio e i vermi, translated in
1980 as The Cheese and the Worms: The Cosmos of a SixteenthCentury Miller , trans. Anne Tedeschi (Baltimore: Johns Hopkins
University Press), xviii. ISBN 978-0-8018-4387-7
107. ^ "Derrida Seminar Translation Project" . Derridaseminars.org.
Retrieved 21 October 2012.
108. ^ "Derrida Seminar Translation Project" . Derridaseminars.org.
Retrieved 1 January 2014.
109. ^ "Lovely Luton" . Hydra.humanities.uci.edu. Retrieved

21 October 2012.
110. ^ Speech and Phenomena, Introduction
111. ^ Of Grammatology, Part I.1
112. ^ Poster (2010), pp. 34, 1213
113. ^ Derrida [1982] Excuse me, but I never said exactly so: Yet
Another Derridean Interview , with Paul Brennan, On the Beach (Glebe
NSW, Australia). No.1/1983: p. 42
114. ^ Derrida 1972 Signature Event Context
115. ^ Spivak, Gayatri Chakravorty (1995). "Ghostwriting" . Diacritics
(The Johns Hopkins University Press) 25 (2): 6484.
doi:10.2307/465145 .
116. ^ |Jacques Derrida|Marx & Sons|Sprinker, Michael, ed. (2008).
"Chapter 10: Marx & Sons". Ghostly Deamarctations: A Symposium
On Jacques Derrida's "Specters of Marx" . chapter by Jacques Derrida.
London: Verso. p. 223. ISBN 9781844672110.
117. ^ Sprinker, Michael, ed. (2008). "Chapter 5: Marxism without
Marx". Ghostly Deamarctations: A Symposium On Jacques Derrida's
"Specters of Marx" . chapter by Terry Eagleton. London: Verso.
pp. 837. ISBN 9781844672110.
118. ^ Garver, Newton (1991). "Derrida's language-games" . Topoi
10 (2): 18798. doi:10.1007/BF00141339
119. ^ "Truth and Consequences: How to Understand Jacques
Derrida," The New Republic 197:14 (October 5, 1987).
120. ^ J.E. D'Ulisse, Derrida (19302004) , New Partisan, December
24, 2004. Archived

April 24, 2015 at the Wayback Machine

121. ^ Rorty, Richard. Contingency, Irony, and Solidarity. Cambridge:

Cambridge University Press, 1989. ISBN 0-521-36781-6. Ch. 6: "From
ironist theory to private allusions: Derrida"
122. ^ Chomsky, Noam (August 2012). "Postmodernism?" .
ZCommunications. Retrieved 27 September 2014.
123. ^ Derrida, Jacques. Limited, Inc. Northwestern University Press,

1988. p. 29: "...I have read some of his [Searle's] work (more, in any
case, than he seems to have read of mine)"
124. ^ Maclean, Ian. 2004. "un dialogue de sourds? Some implications
of the AustinSearleDerrida debate", in Jacques Derrida: critical
thought. Ian Maclachlan (ed.) Ashgate Publishing, 2004
125. ^ a b c "Another Look at the Derrida-Searle Debate". Mark Alno.
Philosophy & Rhetoric , Vol. 24, No. 2 (1991), pp. 143-152 [3]
126. ^ Simon Glendinning. 2001. Arguing with Derrida. WileyBlackwell. p. 18
127. ^ Gregor Campbell. 1993. "John R. Searle" in Irene Rima Makaryk
(ed). Encyclopedia of contemporary literary theory: approaches,
scholars, terms. University of Toronto Press, 1993
128. ^ John Searle, "Reiterating the Dirences: A Reply to Derrida",
Glyph 2 (Baltimore MD: Johns Hopkins University Press, 1977).
129. ^ a b Marian Hobson. 1998. Jacques Derrida: opening lines.
Psychology Press. pp. 95-97
130. ^ a b c Searle, John R. (1994). "Literary Theory and Its
Discontents" . Journal of Humanistic Psychology (The Johns Hopkins
University Press) 25 (3): 63767. doi:10.2307/469470 .
131. ^ Searle, John R. (27 October 1983). "The Word Turned Upside
Down" . The New York Review of Books. NYREV, Inc. Archived from
the original

on 13 October 2012. Retrieved 21 August 2013.

132. ^ a b c Jacques Derrida, "Afterwords" in Limited, Inc.

(Northwestern University Press, 1988), p. 133
133. ^ Farrell, F. B. (1988), Iterability and meaning: the SearleDerrida
debate. Metaphilosophy, 19: 5364. doi:
10.1111/j.1467-9973.1988.tb00701 [4]
134. ^ "With the Compliments of the Author: Reections on Austin
and Derrida" . Stanley E. Fish. Critical Inquiry, Vol. 8, No. 4 (Summer
1982), pp. 693-721.
135. ^ "Derrida, Searle, Contexts, Games, Riddles" . Edmond Wright.
New Literary History, Vol. 13, No. 3 ("Theory: Parodies, Puzzles,

Paradigms"), Spring 1982, pp. 463-477.

136. ^ "Convention and Meaning: Derrida and Austin" . Jonathan
Culler. New Literary History, Vol. 13, No. 1 ("On Convention: I"),
Autumn 1981, pp. 15-30.
137. ^ "Language, philosophy and the risk of failure: rereading the
debate between Searle and Derrida" . Hagi Kenaan. Continental
Philosophy Review. Volume 35, Number 2, 117-133, DOI:
10.1023/A:1016583115826.
138. ^ "Understanding Each Other: The Case of the Derrida-Searle
Debate" . Stanley Rael. Human Studies, Volume 34, Number 3,
277-292, DOI: 10.1007/s10746-011-9189-6
Theoretical/Philosophical Paper.
139. ^ Searle The Construction of Social Reality (1995) p.157-160.
140. ^ Tr. by Gayatri Chakravorty Spivak. Johns Hopkins University
Press. Baltimore, 1976, 158-59
141. ^ Derrida, Jacques (1988). "Afterword: Toward An Ethic of
Discussion". Limited Inc.

(1st ed.). Illinois: Northwestern University

Press. p. 136. ISBN 0810107880. The phrase which for some has
become a sort of slogan, in general so badly understood, of
deconstruction ("there is no outside-text" [it n y a pas de hors-texte]),
means nothing else: there is nothing outside context. In this form,
which says exactly the same thing, the formula would doubtless have
been less shocking. I am not certain that it would have provided more
to think about.
142. ^ Barry Smith et al., "Open letter against Derrida receiving an
honorary doctorate from Cambridge University," The Times [London], 9
May 1992. [5]
143. ^ Barry Smith et al. Open letter against Derrida receiving an
honorary doctorate from Cambridge University , The Times (London),
Saturday, May 9, 1992
144. ^ John Rawlings (1999) Presidential Lectures: Jacques Derrida:
Introduction

at Stanford University

145. ^ Derrida, Jacques (1995). "Honoris Causa: 'This is also very

funny'". Points . .: Interviews, 1974-1994

(1st ed.). New York:

Stanford University Press. pp. 409413. ISBN 0810103974. If it were

only a question of "my" work, of the particular or isolated research of
one individual, this wouldn't happen. Indeed, the violence of these
denunciations derives from the fact that the work accused is part of a
whole ongoing process. What is unfolding here, like the resistance it
necessarily arouses, can't be limited to a personal "oeuvre," nor to a
discipline, nor even to the academic institution. Nor in particular to a
generation: it's often the active involvement of students and younger
teachers which makes certain of our colleagues nervous to the point
that they lose their sense of moderation and of the academic rules
they invoke when they attack me and my work.
If this work seems so threatening to them, this is because it isn't
simply eccentric or strange, incomprehensible or exotic (which would
allow them to dispose of it easily), but as I myself hope, and as they
believe more than they admit, competent, rigorously argued, and
carrying conviction in its re-examination of the fundamental norms and
premises of a number of dominant discourses, the principles
underlying many of their evaluations, the structures of academic
institutions, and the research that goes on within them. What this kind
of questioning does is modify the rules of the dominant discourse, it
tries to politicize and democratize the university scene. ...
In short, to answer your question about the "exceptional violence," the
compulsive "ferocity," and the "exaggeration" of the "attacks," I would
say that these critics organize and practice in my case a sort of
obsessive personality cult which philosophers should know how to
question and above all to moderate.
146. ^ Richard Wolin, Preface to the MIT press edition: Note on a
missing text. In R. Wolin(Ed.) The Heidegger Controversy: A Critical
Reader. Cambridge, MA: MIT Press. 1993, p xiii. ISBN 0-262-73101-0
147. ^ [6] , [7]
148. ^ Derrida, "The Work of Intellectuals and the Press (The Bad
Example: How the New York Review of Books and Company do
Business)," published in the book Points... (1995; see the footnote

about ISBN 0-226-14314-7, here) (see also the [1992] French Version
Points de suspension: entretiens (ISBN 0-8047-2488-1) there).
149. ^ Points, p. 434
150. ^ The Economist. Obituary: Jacques Derrida, French intellectual ,
Oct 21, 2004
151. ^ The Independent
152. ^ Jonathan Culler (2008) Why deconstruction still matters: A
conversation with Jonathan Culler , interviewed by Paul Sawyer for
The Cornell Chronicle, Jan. 24, 2008
153. ^ Jacques Derrida. "Of Grammatology by Jacques Derrida" .
Marxists.org. Retrieved 21 October 2012.

References (works cited)

Georey Bennington (1991) Jacques Derrida , University of Chicago
Press. Section Curriculum vitae pp. 32536, Excerpts
Caputo, John D. (ed.) (1997) Deconstruction in a Nutshell: A
Conversation with Jacques Derrida. New York: Fordham University
Press. Transcript (which is also available here

at the Wayback

Machine (archived September 1, 2006)) of the Roundtable Discussion

with Jacques Derrida at Villanova University, October 3, 1994. With
commentary by Caputo.
Cixous, Hlne (2001) Portrait of Jacques Derrida as a Young Jewish
Saint (English edition, New York: Columbia University Press, 2004).
Derrida (1967) interview with Henri Ronse, republished in Positions
(English edition, Chicago & London: University of Chicago Press,
1981).
Derrida (1971) interview with Guy Scarpetta, republished in
Positions (English edition, Chicago & London: University of Chicago
Press, 1981).
Derrida (1976) Where a Teaching Body Begins and How It Ends,
republished in Who's Afraid of Philosophy?
Derrida (1988) Afterword: Toward An Ethic of Discussion, published

in the English translation of Limited Inc.

Derrida (1989) This Strange Institution Called Literature, interview
published in Acts of Literature (1991), pp. 3375
Derrida (1990) Once Again from the Top: Of the Right to Philosophy,
interview with Robert Maggiori for Libration, November 15, 1990,
republished in Points...: Interviews, 1974-1994 (1995).
Derrida (1991) "A 'Madness' Must Watch Over Thinking", interview
with Francois Ewald for Le Magazine Litteraire, March 1991,
republished in Points...: Interviews, 1974-1994 (1995).
Derrida (1992) Derrida's interview in The Cambridge Review 113,
October 1992. Reprinted in Points...: Interviews, 19741994 Stanford
University Press (1995) and retitled as Honoris Causa: "This is also
extremely funny," pp. 399421. Excerpt .
Derrida (1993) Specters of Marx
Derrida et al. (1994) roundtable discussion: Of the Humanities and
Philosophical Disciplines

Surfaces Vol. VI.108 (v.1.0A August 16,

1996) ISSN: 1188-2492 Later republished in Ethics, Institutions, and

the Right to Philosophy (2002).
Derrida and Ferraris (1997) I Have a Taste for Secret, 19935
conversations with Maurizio Ferraris and Giorgio Vattimo, in Derrida
and Ferraris [1997] A Taste for the Secret , translated by Giacomo
Donis
Derrida (1997) interview Les Intellectuels: tentative de dnition par
eux-mmes. Enqute, published in a special number of journal Lignes,
32 (1997): 5768, republished in Papier Machine

(2001), and

translated into English as Intellectuals. Attempt at Denition by

Themselves. Survey, in Derrida (2005) Paper machine
Derrida (2002) Q&A session at Film Forum, New York City, October
23, 2002, transcript by Gil Kofman. Published in Kirby Dick, Amy
Ziering Kofman, Jacques Derrida (2005) Derrida: screenplay and
essays on the lm
Gra, Gerald (1993) Is Reason in Trouble?

in Proc. Am. Philos. Soc.,

137, no. 4, 1993, pp. 68088.

Kritzman, Lawrence (ed., 2005) The Columbia History of TwentiethCentury French Thought , Columbia University Press
Mackey, Louis (1984) with a reply by Searle. An Exchange on
Deconstruction , in New York Review of Books, February 2, 1984
Peeters, Benot (2012) Derrida: A Biography

(Polity)

Powell, Jason (2006) Jacques Derrida: A Biography

(London and

New York: Continuum)

Poster, Mark (1988) Critical theory and poststructuralism: in search
of a context , section Introduction: Theory and the problem of Context
Poster, Mark (2010) McLuhan and the Cultural Theory of Media ,
MediaTropes eJournal, Vol II, No 2 (2010): 118
Searle (1983) The Word Turned Upside Down , in The New York
Review of Books October 1983
Searle (2000) Reality Principles: An Interview with John R. Searle
Reason.com February 2000 issue, accessed online on 30-08-2010

Further reading works on Derrida

Introductory works
Adleman, Dan (2010) "Deconstricting Derridean Genre Theory"
(PDF )
Culler, Jonathan (1975) Structuralist Poetics.
Culler, Jonathan (1983) On Deconstruction: Theory and Criticism
after Structuralism.
Descombes, Vincent (1980) Modern French Philosophy.
Deutscher, Penelope (2006) How to Read Derrida (ISBN
978-0-393-32879-0).
Mark Dooley and Liam Kavanagh (2007) The Philosophy of Derrida,
London: Acumen Press, 2006; Montreal: McGill-Queens University
Press.

Goldschmit, Marc (2003) Jacques Derrida, une introduction" Paris,

Agora Pocket, ISBN 2-266-11574-X.
Hill, Leslie (2007) The Cambridge introduction to Jacques Derrida
Jameson, Fredric (1972) The Prison-House of Language.
Leitch, Vincent B. (1983) Deconstructive Criticism: An Advanced
Introduction.
Lentricchia, Frank (1980) After the New Criticism.
Moati Raoul (2009), Derrida/Searle, dconstruction et langage
ordinaire
Norris, Christopher (1982) Deconstruction: Theory and Practice.
Thomas, Michael (2006) The Reception of Derrida: Translation and
Transformation.
Wise, Christopher (2009) Derrida, Africa, and the Middle East.
Other works
Agamben, Giorgio. "Pardes: The Writing of Potentiality," in Giorgio
Agamben, Potentialities: Collected Essays in Philosophy, ed. and trans.
Daniel Heller-Roazen, Stanford, CA: Stanford University Press, 2005.
205-19.
Beardsworth, Richard, Derrida and the Political (ISBN
0-415-10967-1).
Bennington, Georey, Legislations (ISBN 0-86091-668-5).
Bennington, Georey, Interrupting Derrida (ISBN 0-415-22427-6).
Critchley, Simon, The Ethics of Deconstruction: Derrida and Levinas,
3rd Edition . Edinburgh: Edinburgh University Press. 18 March 2014.
p. 352. ISBN 9780748689323.
Caputo, John D., The Prayers and Tears of Jacques Derrida.
Coward, Harold G. (ed) Derrida and Negative theology, SUNY 1992.
ISBN 0-7914-0964-3
de Man, Paul, "The Rhetoric of Blindness: Jacques Derrida's Reading
of Rousseau," in Paul de Man, Blindness and Insight: Essays in the
Rhetoric of Contemporary Criticism, second edition, Minneapolis:

University of Minnesota Press, 1983. 102-41.

El-Bizri, Nader, 'Qui-tes vous Khra?: Receiving Plato's Timaeus',
Existentia Meletai-Sophias 11 (2001), pp. 473490.
Fabbri, Lorenzo. "Chronotopologies of the Exception. Agamben and
Derrida before the Camps" , "Diacritics," Volume 39, Number 3
(2009): 77-95.
Foucault, Michel, "My Body, This Paper, This Fire," in Michel Foucault,
History of Madness, ed. Jean Khalfa, trans. Jonathan Murphy and Jean
Khalfa, London: Routledge, 2006. 550-74.
Fradet, Pierre-Alexandre, Derrida-Bergson. Sur l'immdiatet,
Hermann, Paris, coll. "Hermann Philosophie", 2014. ISBN
9782705688318
Gasch, Rodolphe, Inventions of Dierence: On Jacques Derrida.
Gasch, Rodolphe, The Tain of the Mirror.
Goldschmit, Marc, Une langue venir. Derrida, l'criture hyperbolique
Paris, Lignes et Manifeste, 2006. ISBN 2-84938-058-X
Habermas, Jrgen, "Beyond a Temporalized Philosophy of Origins:
Jacques Derrida's Critique of Phonocentrism," in Jrgen Habermas,
The Philosophical Discourse of Modernity: Twelve Lectures, trans.
Frederick G. Lawrence, Cambridge, MA: MIT Press, 1990. 161-84.
Hgglund, Martin, Radical Atheism: Derrida and the Time of Life,
Stanford, CA: Stanford University Press, 2008.
Hamacher, Werner, Lingua amissa, Buenos Aires: Mio y Dvila
editores, 2012.
Kierans, Kenneth (1997). "Beyond Deconstruction"

(PDF). Animus 2.

ISSN 1209-0689 . Retrieved August 17, 2011.

Kopi, Mario, Izazovi post-metazike, Sremski Karlovci - Novi Sad:
Izdavaka knjiarnica, 2007. (ISBN 978-86-7543-120-6)
Kopi, Mario, Nezacjeljiva rana svijeta, Zagreb: Antibarbarus, 2007.
(ISBN 978-953-249-035-0)
Mackey, Louis, "Slouching Toward Bethlehem: Deconstructive

Strategies in Theology," in Anglican Theological Review, Volume LXV,

Number 3, July, 1983. 255272.
Mackey, Louis, "A Nicer Knowledge of Belief" in Loius Mackey, An
Ancient Quarrel Continued: The Troubled Marriage of Philosophy and
Literature, Lanham, University Press of America, 2002. 219240 (ISBN
978-0761822677)
Magliola, Robert, Derrida on the Mend, Lafayette: Purdue UP, 1984;
1986; rpt. 2000 (ISBN 0-911198-69-5). (Initiated what has become a
very active area of study in Buddhology and comparative philosophy,
the comparison of Derridean deconstruction and Buddhist philosophy,
especially Madhyamikan and Zen Buddhist philosophy.)
Magliola, Robert, On Deconstructing Life-Worlds: Buddhism,
Christianity, Culture, Atlanta: Scholars P, American Academy of
Religion, 1997; Oxford: Oxford UP, 2000 (ISBN 0-7885-0296-4).
(Further develops comparison of Derridean thought and Buddhism.)
Marder, Michael, The Event of the Thing: Derrida's
Post-Deconstructive Realism , Toronto: Toronto UP, 2009. (ISBN
0-8020-9892-4)
Miller, J. Hillis, For Derrida, New York: Fordham University Press,
2009.
Moue, Chantal (ed.), Deconstruction and Pragmatism, with essays
by Simon Critchley, Ernesto Laclau, Richard Rorty, and Derrida.
Norris, Christopher, Derrida (ISBN 0-674-19823-9).
Park, Jin Y., ed., Buddhisms and Deconstructions, Lanham: Rowland
and Littleeld, 2006 (ISBN 978-0-7425-3418-6; ISBN
0-7425-3418-9). (Several of the collected papers specically treat
Derrida and Buddhist thought.)
Rapaport, Herman, Later Derrida (ISBN 0-415-94269-1).
Rorty, Richard, "From Ironist Theory to Private Allusions: Derrida," in
Richard Rorty, Contingency, Irony, and Solidarity, Cambridge:
Cambridge University Press, 1989. 121-37.
Ross, Stephen David, Betraying Derrida, for Life, Atropos Press,

2013.
Roudinesco, Elisabeth, Philosophy in Turbulent Times: Canguilhem,
Sartre, Foucault, Althusser, Deleuze, Derrida, Columbia University
Press, New York, 2008.
Sallis, John (ed.), Deconstruction and Philosophy, with essays by
Rodolphe Gasch, John D. Caputo, Robert Bernasconi, David Wood,
and Derrida.
Sallis, John (2009). The Verge of Philosophy. University of Chicago
Press. ISBN 978-0-226-73431-6
Salvioli, Marco, Il Tempo e le Parole. Ricoeur e Derrida a "margine"
della fenomenologia, ESD, Bologna 2006.
Smith, James K. A., Jacques Derrida: Live Theory.
Sprinker, Michael, ed. Ghostly Demarcations: A Symposium on
Jacques Derrida's Specters of Marx, London and New York: Verso,
1999; rpt. 2008. (Includes Derrida's reply, "Marx & Sons.")
Stiegler, Bernard, "Derrida and Technology: Fidelity at the Limits of
Deconstruction and the Prosthesis of Faith," in Tom Cohen (ed.),
Jacques Derrida and the Humanities (ISBN 0-521-62565-3).
Wood, David (ed.), Derrida: A Critical Reader.
Zlomislic, Marko, Jacques Derrida's Aporetic Ethics, Lexington Books,
2004.

External links
Media related to Jacques Derrida at Wikimedia Commons
Quotations related to Jacques Derrida at Wikiquote
Mario Perniola, Remembering Derrida , in "SubStance" (Univ. of
California), 2005, n.1, issue 106.
Jacques Derrida

Faculty prole at European Graduate School

Biography, bibliography, photos and video lectures

Lawlor, Leonard. Entry in the Stanford Encyclopedia of Philosophy

Coulter, Gerry. Passings: Taking Derrida Seriously . Volume 2,

Number 1, January 2005
Rawlings, John. Jacques Derrida

Stanford Presidential Lectures in

the Humanities and Arts

Rabat, Jean-Michel. Jacques Derrida

at the Wayback Machine

(archived May 3, 2003) Johns Hopkins Guide to Literary Theory.

Yeghiayan, Eddie Books and contributions to books

at the Wayback

Machine (archived May 4, 2008) (up to 2001), Bibliography and

translations list
Guide to the Jacques Derrida Papers.

Special Collections and

Archives, The UC Irvine Libraries, Irvine, California.

Guide to the Saa Fathy Video Recordings of Jacques Derrida
Lectures.

Special Collections and Archives, The UC Irvine Libraries,

Irvine, California.
Guide to the Jacques Derrida Listserv Collection.

Special

Collections and Archives, The UC Irvine Libraries, Irvine, California.

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