Derrida


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Derrida

Jacques. 1930--2004, French philosopher and literary critic, regarded as the founder of deconstruction: author of L'Ecriture et la diff?rence (1967)
References in periodicals archive ?
Jacques Derrida and Michel Serres share the ambition of overcoming the dualist, binary logic of non-contradiction which, they complain, has dominated Western philosophy since Plato.
Una justicia que, como senala Derrida en diferentes trabajos, es excesiva respecto al derecho, reclama "algo mas" que libertades juridicas y politicas de reconocimiento, y ese "algo mas" alude a politicas y modos de relacionarse con los otros que son incondicionales, es decir, ajenas al calculo y a la exigencia de contraprestaciones.
I believe that Lumsden is entirely correct to point out that Hegel's attempt to problematize the post-Kantian account of subjectivity (and also to problematize the related dualism of concept and intuition in Kant and Fichte) is quite similar to attempts by Derrida and Deleuze to problematize what they regard as the questionable metaphysics of presence and metaphysics of subjectivity in Hegel.
O que salta aos olhos, no posicionamento de Derrida, e que a critica fenomenologica a metafisica permanece na metafisica.
In discussing about those crimes which are determined as imprescriptible, Derrida reads Jankelevitch's 'L'Imprescriptible' in which the 'imprescriptible' means inexpiable, something that cannot be atoned or reconciled and it can be unforgivable like Shoah which produced the creation of the legal concept of crimes against humanity.
En el curso sobre Heidegger se repliegan pues las introducciones: introduccion a Heidegger, puesto que el texto casi no presupone conocimientos previos, pero tambien introduccion de Heidegger, ya que el propio Derrida se encarga de traducir por primera vez los fragmentos de Ser y tiempo que lee.
Pero el nudo de la relacion entre derecho y literatura planteada por Derrida esta dado por las siguientes dos afirmaciones:
He twice quotes Zarathustra: "what is the most pardonable thing about you is that you have the power and you do not want to reign" (quoted in Derrida, 2009, page 3).
In Bradley's neat formula, Heidegger's philosophy is 'less [about] the technologisation of phusis than the ontological "naturalisation" of technology' (p75), and the question becomes once again that of antecedence versus retroactive constitution, of the kind which, although Bradley does not mention it (as opposed to the ontico-ontological difference, pp81, 85), Derrida asks of Heidegger in 'Geschlecht I' in relation to primacy about the division between ontological and sexual difference: (1) can such a structural ontologisation of technics proceed without recognising a prior given ontics of matter that legitimates its foundations and revealability (p81; p177, n.
Now that it has been addressed, it is my hope that this book will lead to a renewed interest in Derrida for scholars in African and Middle Eastern studies" (xi-xii).
The first and second parts will unpack those concepts that are particularly hopeful of genuine pluralistic encounters in Derrida (messianism, the "modal reversal" of hospitality, and the value of intercultural encounter with the "tout autre") and in Lindbeck (cultural-linguistic theology, the integrity of the Other's self-narration, and his global sympathies).
Following Derrida, Glendinning urges us to adopt a practice of careful, attentive reading in order to avoid resorting to 'inappropriate interpretive keys' (31).