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Journal articles on the topic 'Deconstruction of the self'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Banham, Gary. "Touching the Opening of the World." Derrida Today 6, no. 1 (May 2013): 58–77. http://dx.doi.org/10.3366/drt.2013.0052.

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In this article I seek to address the way that Jean-Luc Nancy's project of the ‘deconstruction of Christianity’ relates to the understanding of what might be meant by ‘Christian art’. In the process of looking at Nancy's treatment of some signal ‘Christian’ scenes I describe some ways in which the motif of ‘touching’ arises as significant for how Nancy addresses the possibility of ‘alienation from the world’, a possibility that he takes to be central to the self-deconstructive potential of ‘Christianity’. Subsequently the topic of the distinction between ‘faith’ and ‘belief’ is related to how Derrida understands the notion of the ‘messianic’ and I conclude with a suggestion concerning how the plurality of ‘deconstructions’ might complicate the question of what is meant by the view that the ‘deconstruction of Christianity’ is itself a ‘Christian’ project.

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2

Dupuy, Jean-Pierre, and Mark Anspach. "The Self-Deconstruction of Convention." SubStance 23, no. 2 (1994): 86. http://dx.doi.org/10.2307/3685069.

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3

Sabat†, Steve R., and Rom Harré†. "The Construction and Deconstruction of Self in Alzheimer's Disease." Ageing and Society 12, no. 4 (December 1992): 443–61. http://dx.doi.org/10.1017/s0144686x00005262.

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ABSTRACTThe loss of self in Aizeheimer's Disease is examined from a social constructionist view of the nature of the self. Empirical evidence derived from the structure of the discourse and behaviour of three Alzheimer's sufferers is presented to show that self1, the self of personal identity, persists far into the end stage of the disease. Self2, the multiple personae that are projected into the public arena, and which require the cooperation of others in order to come into being, can be lost, but only indirectly as a result of the disease. The primary cause of the loss of self2 is the ways in which others view and treat the Alzheimer's sufferer. Recommendations are made regarding interactions between Alzheimer's sufferers and caregivers.

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4

Battestini, Simon P. X. "Deconstruction and Decolonization of the Self." American Journal of Semiotics 6, no. 1 (1988): 117–31. http://dx.doi.org/10.5840/ajs1988/1989619.

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5

JONES-KATZ, GREGORY. "“THE BRIDES OF DECONSTRUCTION AND CRITICISM” AND THE TRANSFORMATION OF FEMINISM IN THE NORTH AMERICAN ACADEMY." Modern Intellectual History 17, no. 2 (June 28, 2018): 413–42. http://dx.doi.org/10.1017/s1479244318000318.

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“The Brides of Deconstruction and Criticism,” an informal group of feminist literary critics active at Yale University during the 1970s, were inspired by second-wave feminist curriculum, activities, and thought, as well as by the politics of the women's and gay liberation movements, in their effort to intervene into patterns of female effacement and marginalization. By the early 1980s, while helping direct deconstructive reading away from the self-subversiveness of French and English prose and poetry, the Brides made groundbreaking contributions to—and in several cases founded—fields of scholarly inquiry. During the late 1980s, these feminist deconstructionists, having overcome resistance from within Yale's English Department and elsewhere, used their works as social and political acts to help pave the way for the successes of cultural studies in the North American academy. Far from a supplément to what Barbara Johnson boldly called the “Male School,” the Brides of Deconstruction and Criticism arguably were the Yale school. Examining the distinct but interrelated projects of Yale's feminist deconstructive moment and how local and contingent events as well as the national climate, rather than the importation of so-called French theory, informed this moment gives us a clearer rendering of the story of deconstruction.

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6

Miller, Jerome A. "Horror and the Deconstruction of the Self." Philosophy Today 32, no. 4 (1988): 286–98. http://dx.doi.org/10.5840/philtoday19883242.

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7

Dupuy, Jean-Pierre. "The Self-Deconstruction of the Liberal Order." Contagion: Journal of Violence, Mimesis, and Culture 2, no. 1 (1995): 1–16. http://dx.doi.org/10.1353/ctn.1995.0001.

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8

Dunne, Joseph. "Beyond sovereignty and deconstruction: the storied self." Philosophy & Social Criticism 21, no. 5-6 (September 1995): 137–57. http://dx.doi.org/10.1177/0191453795021005-611.

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9

Oliver, Kelly. "Psychoanalysis and Deconstruction, A Love Story." Journal of French and Francophone Philosophy 23, no. 2 (December 7, 2015): 35–44. http://dx.doi.org/10.5195/jffp.2015.694.

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In The Right to Narcissism: A Case for Im-Possible Self-Love, Pleshette DeArmitt opens the space for an alternative to origin story so popular with political philosophers, namely, the social contract, which assumes a rational and self-identical subject. She does this obliquely by deconstructing narcissism as love of the self-same, or, love of what Kristeva might call “the clean and proper self.” Like Echo interrupting Narcissus’s soliloquy of deadly self-absorbed pleasure and his solitary auto-affection upon seeing his own reflection, Pleshette interrupts the seeming proximity of self-same, the closeness of near, and the propinquity of proper by deflecting the image of Narcissus onto the voice of Echo, who comes into her own by repeating his words. How, asks Pleshette, can Echo’s reiteration of the words of another be anything more than mere repetition or reduplication? Echoing Derrida, she answers that it is through a declaration of love. Echo’s repetition of the words of Narcissus take on new meaning, and allow her to express herself, and her love, through the words of the other. After all words are words of the other. Language comes to us from the other. Echo becomes a self, a “little narcissist,” through an address from and to the other, through the appropriation and ex-appropriation of the other’s words.

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10

Layton, Lynne. "A Deconstruction of Kohut's Concept of the Self." Contemporary Psychoanalysis 26, no. 3 (July 1990): 420–29. http://dx.doi.org/10.1080/00107530.1990.10746670.

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11

Haddad, Samir. "Reading Derrida Reading Derrida: Deconstruction as Self‐Inheritance." International Journal of Philosophical Studies 14, no. 4 (December 2006): 505–20. http://dx.doi.org/10.1080/09672550601003314.

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12

Schwalm, Helga. "BECKETT'S TRILOGY AND THE LIMITS OF SELF-DECONSTRUCTION." Samuel Beckett Today / Aujourd'hui 6, no. 1 (December 8, 1997): 181–92. http://dx.doi.org/10.1163/18757405-90000059.

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13

Russell, Katie. "Laura Martocci: Bullying: The Social Deconstruction of Self." Journal of Youth and Adolescence 44, no. 9 (July 9, 2015): 1836–39. http://dx.doi.org/10.1007/s10964-015-0317-x.

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14

Degtiar, Vladimir. "Anthropologist and Tourist: Mobility of the Udehe Image in Ethnographic Space." Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, no. 2 (2021): 157–84. http://dx.doi.org/10.17323/1728-192x-2021-2-157-184.

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The article tries to trace the formation, transformation, and deconstruction of the image of the author’s studied object. At the same time, it is proposed to consider the movement of the subject in the ethnographic space, that is, a temporal and geographically unified space that includes field research, presentations, conversations with colleagues, writing the text of an article, etc. The concept of imaginaries, which is central to the representation of the object, is considered in comparison with tourism practices, where the image is a central element, which gives a better understanding of the practices of both. It is argued that when deconstructing an image, the researcher’s position on the object and the ethnographic space change. The method of self-ethnography and mobility as a concept metaphor serve as tools for deconstructing the image. The main result of such a deconstruction is the ethical conclusions of the relationship of the subject to the object, as well as the performative effect of auto–ethnography. The author at the same time tries to find a solution to establish a reciprocity in relation to the object, as a kind of mandatory ethical action. One of the possible solutions seems to be the use of anthropological knowledge in the commodification of the object’s culture in its economic interests.

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15

CAWLEY, KEVIN N. "Dis-assembling Traditions: Deconstructing Tasan via Matteo Ricci." Journal of the Royal Asiatic Society of Great Britain & Ireland 24, no. 2 (December 17, 2013): 297–313. http://dx.doi.org/10.1017/s1356186313000783.

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AbstractChŏng Yagyong 丁若鏞 (1762–1836), commonly known by the penname Tasan 茶山, was infamous for his involvement in the early Catholic Church, which was formed by his close friends and his brothers. This Church was responsible for its self-evangelisation based on the ideas found in Matteo Ricci's Tianzhu shiyi 天主實義 (The True Meaning of the Lord of Heaven). The effects of this very controversial aspect of his life, and the influence of this precarious context—fraught with danger, narrowly escaping execution and exiled for 18 years—has been under-valued. This paper highlights the effects of such a context on Tasan's ideas by engaging with “deconstruction”, drawing on the ideas of Jacques Derrida. I outline how Tasan embroidered Ricci's deconstructive strategies into the deepest fabric of his own deconstruction of “original” Confucianism, or his dis-assembling of traditions. The paper uncovers Christian traces silhouetted in Tasan's theistic commentaries, leading him towards a Post-Confucian conceptualisation of humanity (仁) vis-à-vis a personal, monotheistic, creator God.

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16

Yoon Younghae. "Deconstruction of Self Idea and Ecological Ethics of Buddhism." Environmental Philosophy ll, no. 6 (December 2007): 189–215. http://dx.doi.org/10.35146/jecoph.2007..6.007.

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17

Feng, Wenjing, and Xinren Chen. "Identity (self-)deconstruction in Chinese police’s civil conflict mediation." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 30, no. 3 (June 3, 2020): 326–50. http://dx.doi.org/10.1075/prag.19039.fen.

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Abstract While recent pragmatic research on identity in discourse mainly focuses on ubiquitous construction of one’s own or others’ identity, inadequate attention has been directed to the frequently occurring deconstruction of self-constructed and other-assigned identities. Drawing on transcripts of recordings of 19 Chinese police officer-mediated interactions, this study examines what, how and why self-constructed and other-assigned identities of police officers are deconstructed. Qualitative analysis of the data shows that Chinese police officers’ self-constructed non-institutional identities were often deconstructed by disputants via negating their contextual appropriateness or their social or institutional rightness, whereas police officers also often deconstructed the institutional identities assigned to them by the disputants via negating the validity of the assigned institutional identity or the institutional relationship. It is argued that the cause of this identity deconstruction phenomenon is rooted in police officers’ identity dilemma arising from social changes regarding police work in China.

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18

Inston, Kevin. "Derrida's Deconstruction of the Subject: Writing, Self and Other." Modern & Contemporary France 23, no. 1 (June 26, 2014): 111–12. http://dx.doi.org/10.1080/09639489.2014.921605.

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19

King, James Roy. "The Deconstruction of the Self in Nagib Mahfuz's Mirrors." Journal of Arabic Literature 19, no. 1 (January 1, 1988): 55–67. http://dx.doi.org/10.1163/157006488x00173.

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20

Robbins, J. Wesley. "Pragmatism and the Deconstruction of Theology." Religious Studies 24, no. 3 (September 1988): 375–84. http://dx.doi.org/10.1017/s0034412500019430.

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Theological deconstructionism written in a Derridean manner typically consists of twin announcements about the religious character, and significance, of contemporary experience and culture. The first is the announcement of the death of both the transcendent God and His latter-day substitutes, such as the transcendental self, which have provided the religious underpinnings for classical and modern culture, respectively.

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21

Kaneti, Yusuf Valentino, Rahul R. Salunkhe, Ni Luh Wulan Septiani, Christine Young, Xuchuan Jiang, Yan-Bing He, Yong-Mook Kang, Yoshiyuki Sugahara, and Yusuke Yamauchi. "General template-free strategy for fabricating mesoporous two-dimensional mixed oxide nanosheetsviaself-deconstruction/reconstruction of monodispersed metal glycerate nanospheres." Journal of Materials Chemistry A 6, no. 14 (2018): 5971–83. http://dx.doi.org/10.1039/c8ta00008e.

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22

Ilyina, Anna. "Idea of Quasi-transcendental in Philosophy of Deconstruction." Grani 23, no. 6-7 (August 30, 2020): 84–100. http://dx.doi.org/10.15421/172068.

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Paper deals with investigation of deconstructive concept of quasi-transcendental in the context of general thematization of transcendental philosophy framework of which deconstruction is thought as a representational version. It was established that quasi-transcendental thinking amounts to such a re-interpretation of theoretical foundation of transcendental discourse in the frame of which moments of critique and hyperbolizing are united.Author brings to light and explores main topics of transcendental thought primarily and foremost subjected to the quasi-transcendental reflection: namely, the problem of relationship between transcendental and empirical and the problem of conditions of possibility. In the first case, an ambivalence of “transcendental-empirical” relation, inherent to transcendental discourse turns out to be sharpened. This relation combines in itself characteristics of opposition and juxtaposition, up to reciprocal conditioning. Transcendental becomes such only with regard to empirical and vise versa. In the second case, questioning on conditions of possibility is reshaped in discourse on conditions of impossibility, which proves to be both critical restriction and hyperbolic extension of the former. Paper shows that development of idea of quasi-transcendental in deconstructive philosophy is an outcome of mutual work of Derrida himself and his eminent commentators. The function and basic senses of concept “quasi”, which it obtains within the scope of deconstructive version of transcendentalism, are determined. In particular, an affinity of Derridian “quasi” with Kantian als ob is ascertained, as well as its connection with both critical attitude and discursive realm of fiction. A peculiarity of concept of ultra-transcendental as variation of notion “quasi-transcendental” is found out.Author explores the relation of quasi-transcendental discourse to empirism and gives reasons for priority of transcendental realm over empirical in Derridian thought. Paper lays bare the relationship of quasi-transcendental thinking with discourse of other, as a fundamental theme of deconstructive philosophy.In sum author claims that (1) importance of the theme of (quasi)transcendental in deconstructive discourse and (2) personal Derrida’s self-identification as quasi-transcendental philosopher serve as crucial reasons for investigation of deconstructive philosophy as a prominent version of transcendental thinking.

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23

Patton, Paul. "Deconstruction and the Problem of Sovereignty." Derrida Today 10, no. 1 (May 2017): 1–20. http://dx.doi.org/10.3366/drt.2017.0139.

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This paper surveys Derrida's discussions of political sovereignty in order to highlight his preference for a cosmopolitan world order and show how the deconstruction of sovereignty cannot proceed on the model of his earlier analyses of concepts such as justice, hospitality, forgiveness and democracy. How does one deconstruct the unconditional and apparently undeconstructible concept and institution of sovereignty? Two elements of Derrida's response are then critically examined. First, I explore his qualified defence of the principle of sovereignty and his reluctance to unconditionally reject it on the grounds that it is implied in the ‘classical principles of freedom and self-determination’. I argue that the critique of the ideals of personal agency and freedom based on a conception of individual sovereignty ought to be pursued but that this need not imply rejection of the normative priority of individuals. Second, I examine his efforts to distinguish between sovereignty and the unconditioned that he aligns with deconstructive thought. I argue that, while the institutions and exercise of sovereignty are deconstructible, there is a sense in which pure sovereignty remains a necessary foundation for political liberalism and for a cosmopolitan world order.

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24

Khattak, Zahir Jang, Hira Ali, and Shehrzad Ameena Khattak. "Post-Structuralism in Korean Drama 'Two Week'." Global Regional Review IV, no. I (March 30, 2019): 351–58. http://dx.doi.org/10.31703/grr.2019(iv-i).38.

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This research aims at the explication of Korean drama “Two Weeks” by applying poststructuralism. The structuralists contend to have characters as patterns, which can be incurred as apt as universal identities. The poststructuralist mode of analysis, deconstruction, dismantles it as unstable, and its meanings as not self-sufficient. The focus is on discrete analysis than on a judgemental critique, confers a valuable amount of subject deconstruction, especially the protagonist Jang Tae San that has receded to the dismantling of binary oppositions by playing a hero of what structure amounts to a criminal record. Derridas deconstruction accedes to those limits that are a pivot to render signification in the chain of signifiers. “Two Weeks” is a signifier of the nature that is conducive to exploring this post-structuralist identity. The study deduces that the incumbent visuals extend not merely to commerce upshot, but it is a deconstruction of the text itself.

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25

Smoyak, Shirley A. "The Construction of Reality Or The Deconstruction of the Self." Journal of Psychosocial Nursing and Mental Health Services 42, no. 11 (November 1, 2004): 6–7. http://dx.doi.org/10.3928/02793695-20041101-01.

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26

Teubner, Gunther. "The King's Many Bodies: The Self-Deconstruction of Law's Hierarchy." Law & Society Review 31, no. 4 (1997): 763. http://dx.doi.org/10.2307/3053986.

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27

Martina Urban. "Deconstruction Anticipated: Koigen and Buber on a Self-corrective Religion." Shofar: An Interdisciplinary Journal of Jewish Studies 27, no. 4 (2009): 107–35. http://dx.doi.org/10.1353/sho.0.0405.

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28

Kravchenko, Yana. "Deconstruction as a strategy for creating an alternative biography (based on P. Yatsenko’s novel «Nechui. Nemov. Nebach»)." LITERARY PROCESS: methodology, names, trends, no. 16 (2020): 29–34. http://dx.doi.org/10.28925/2412-2475.2020.16.4.

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The research is determined by the transformation of worldview and ideology focuses in the modern national self-identification as well as by the need in generalizing specific processes of reformatting the canonic forms of literary biography. P. Yatsenko’s steampunk novel “Nechui. Nemov. Nebach” forms the basis for the analysis of the way the deconstructive strategy of the alternative biography creation is put into practice. The author’s concept proves to correlate with J. Derrida’s ideas about the denial of the universal source of literary meaning and about the transference of the sense-making centre within the aesthetic object. The concept of the decentralized structure (“free play”), implemented in P. Yatsenko’s novel, leads to the replacement, transformation, and transference of sense-bearing and formal text components. The play strategies of visualization, employed in the novel’s paratext, along with elements of alternativeness manifest the change in the polarity of the traditional binary oppositions and denial of the authoritative centre, which is characteristic of deconstruction. The integrity of Nechui-Levytskyi’s biography, which is realized in P. Yatsenko’s novel through the general worldview and ideological-and-aesthetic context, acquires other centres owing to the devices of structure deconstruction, such as romantic, ideological, adventure-and-mystery, humour-and-farce, religious, symbolic, and axiological centres.

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29

McQuillan, Martin. "Toucher I: (The Problem with Self-Touching)." Derrida Today 1, no. 2 (November 2008): 201–11. http://dx.doi.org/10.3366/e1754850008000237.

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The text by Derrida entitled, in English, Touching On – Jean-Luc Nancy is a text about neither ‘touching’ nor Jean-Luc Nancy, in any easy sense. Derrida never really gets started with touch and goes out of his way to correct Nancy's use of the term ‘deconstruction’. Following some exemplary cases of this in the book, this article demonstrates the technical differences between Derrida and Nancy that the former is keen to impress upon his readers.

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30

de Boer, Elpine M. "Out of Body, Loss of Self: Spiritual or Scary?" Religions 11, no. 11 (October 28, 2020): 558. http://dx.doi.org/10.3390/rel11110558.

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The main aim of the present study is to investigate when “loss of self” results in scaredness or anxiety during or after an out-of body-experience (OBE). An OBE is an intense form of (bodily) self loss in which people have the impression that their self is located outside their body. In a sample of respondents reporting to have had an OBE (n = 171), anxiety and different conceptualizations of “self loss” were assessed. In addition, questions were asked about meaning making processes after the OBE. Results show that there was no relationship between anxiety and self loss with a relational component (i.e., mystical experiences, positive spiritual experiences). However, there was significantly more anxiety in respondents who (1) (have) experience(d) ego loss/deconstruction, (2) have difficulties to (re)turn their attention to an internal bodily state (low mindfulness) and/or (3) experience a lack of self-concept clarity. Respondents who did not succeed in making sense of their OBE experience more anxiety, more ego loss/deconstruction, lower mindfulness and higher self-unclarity. Finally, the article examines how respondents explain their OBE (by using, for instance, medical, spiritual or psychological explanations) and how and why respondents do (not) succeed in making sense of the OBE.

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31

Gaon, Stella. "Phenomenology, Deconstruction, and Critique. A Derridean Perspective." Studia Universitatis Babeș-Bolyai Philosophia 66, no. 1 (May 31, 2021): 21–46. http://dx.doi.org/10.24193/subbphil.2021.1.02.

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"Critical phenomenology is gaining currency as a progressive philosophy of emancipation, but there is no consensus on what its “criticality” entails. From a Derridean perspective, critique can be said to involve radical self-interrogation; a philosophy that questions its own conditions of possibility or grounds is one that opens itself to its auto-deconstruction. Deconstruction produces undecidability, however, which means that the philosophy in question can no longer account for its political claims or its normative force. This is the predicament in which critical phenomenology, like any other critical theory, will find itself when it takes its critical injunction to heart. Keywords: Critical theory, Derrida, Gödel, Kant, politics, post-phenomenology, undecidability "

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32

Mellor, Philip A. "Self and Suffering: Deconstruction and Reflexive Definition in Buddhism and Christianity." Religious Studies 27, no. 1 (March 1991): 49–63. http://dx.doi.org/10.1017/s0034412500001311.

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In a study of the religious significance of food to medieval woman, Caroline Walker Bynum argues that the ascetic practices embraced by these women are signs of a commitment to explore the religious potentialities of the body rather than being indications of a hostile attitude to the flesh. She comments that belief in the ‘salvific potential of suffering flesh (both our's and God's)’ differentiates Christianity from other world religions, since it is a ‘characteristically Christian idea that the bodily suffering of one person can be substituted for the suffering of another through prayer, purgatory, vicarious communion etc….’ In the discussion which follows I shall attempt to draw out this differentiating characteristic in a comparative study of Christian and Buddhist concepts of, and attitudes to, suffering. I shall suggest that the divergent orientations which structure the religious treatment of this issue are related not only to radically opposing conceptions of the religious ‘path’, but also to different understandings of ‘self’. Although the categories ‘self’ and ‘suffering’ are intimately related in each context, it is my contention that in the Christian context the religious meaning of life becomes apparent to the individual in so far as the content of self is defined progressively in the reflexive encounter with the ‘Other’ (God), an encounter which can be facilitated through suffering. In a Buddhist context, on the other hand, it is precisely such a reflexivity (between self and ‘others’ if not the ‘Other’) which is understood to create and reproduce both self and suffering, and from which the Buddhist desires liberation.

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33

wang, youru. "Philosophy of Change and the Deconstruction of Self in the Zhuangzi." Journal of Chinese Philosophy 27, no. 3 (September 2000): 345–60. http://dx.doi.org/10.1111/0301-8121.00021.

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34

Park, Young-Hee. "Deconstruction and Reconstruction of Gao Xing’s Self-harm Case in Lienvzhan." Journal of Chinese Language, Literature and Translation 49 (July 31, 2021): 3–22. http://dx.doi.org/10.35822/jcllt.2021.07.49.003.

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35

Wang, Youru. "Philosophy of Change and the Deconstruction of Self in the Zhuangzi." Journal of Chinese Philosophy 27, no. 3 (February 1, 2000): 345–60. http://dx.doi.org/10.1163/15406253-02703006.

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36

McCarthy, Thomas. "Deconstruction and Reconstruction in Contemporary Critical Theory1." Canadian Journal of Philosophy Supplementary Volume 19 (1993): 247–64. http://dx.doi.org/10.1080/00455091.1993.10717350.

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There is widespread agreement among critical theorists that reason has to be understood as culturally mediated and interwoven with social practice. The embeddedness and variability of basic categories, principles, standards, and procedures mean that the critique of reason has henceforth to be carried out in conjunction with social, cultural, and historical analysis. We can no longer hope to fathom its 'nature, scope, and limits' through an introspective survey of the contents of consciousness, but have to study the acts and products, utterances and texts, practices and institutions in which it is embodied. That is to say, 'self-reflection' has now to proceed through the interpretation and critique of the socio-historical world.

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37

Li, Zhengcai, and Mingying Xu. "Identity Construction: Narrative Tension in Saul Bellow’s Herzog." English Language and Literature Studies 9, no. 1 (January 24, 2019): 38. http://dx.doi.org/10.5539/ells.v9n1p38.

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This paper takes narrative ethics as the approach to analyze ethical dimensions of the tensions between self-narrative and other-narrative in Saul Bellow’s Herzog, and indicates that self-narrative represents the protagonist’s appeal of identity construction, other-narrative symbolizes external forces deconstructing his identity, and narrative reconciliation between self-narrative and other-narrative represents possibilities of his identity construction. Representational ethics shows that Herzog’s self-narrative attempts to construct identity through fictionalizing ideal self at the expense of real self, then to consolidate new identities by assimilating the absolute other. However, narrational ethics suggests that other-narrative represents the absolute other’s deconstruction of new identities constructed by Herzog’s subjective intention, and puts all new constructed identities into suspension. Identity reconstruction can be possible only when Herzog faces the gap between real self and ideal self, confronts existence of the absolute other, responds to its ethical call, and actualizes reconciliation between self-narrative and other narrative. Besides, hermeneutic ethics indicates that the reader also has a role to play in Herzog’s process of identity construction due to tensions between self-narrative and other-narrative, which bestows the reader with constantly switched ethical positions and distances from the text, thus makes the reader’s responsibility towards the text an infinite movement.

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38

Hoffman-Schwartz, Daniel. "‘Étranger,’ ou plutôt ‘fremd’: Philosophical-Poetic Nationalism in Derrida’s Geschlecht III and Beyond." Philosophy Today 64, no. 2 (2020): 361–78. http://dx.doi.org/10.5840/philtoday2020427334.

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This article takes up the specifically poetic dimension of what Jacques Derrida calls Martin Heidegger’s “philosophical nationalism” in the recently published Geschlecht III, arguing that this text doubles as a self-interrogation of Derrida’s own practice of reading poetry. Thus reading Geschlecht III alongside the nearly contemporaneous “Shibboleth: For Paul Celan,” I claim that Derrida’s critical deconstruction of Heidegger’s philosophical-poetic nationalism both allows us to read the traces of a more affirmatively deconstructive thinking of literary community in “Shibboleth” and draws attention to the limits and traps of such a project. Further, I demonstrate that Derrida’s and Heidegger’s respective approaches to the question of literary community cannot be separated from their respective approaches to the question of translation and their respective ways of mobilizing the motif of the “untranslatable.”

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Briller, Sherri. "Book Reviews." Anthropology & Aging 33, no. 2 (May 1, 2012): 64–67. http://dx.doi.org/10.5195/aa.2012.55.

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Imagined Families, Lived Families: Culture and Kinship in Contemporary Japan (Akiko Hashimoto and John W. Traphagan, eds.) Jason Danely Glimpses Into My Own Black Box: An Exercise in Self-Deconstruction. (George W. Stocking Jr.) Philip Kao

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Sandronsky, Seth. "Self-Rule in the Balance." Monthly Review 68, no. 2 (June 5, 2016): 59. http://dx.doi.org/10.14452/mr-068-02-2016-06_5.

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Paul Street, They Rule: The 1% vs. Democracy (London: Routledge, 2014), 252 pages, $30.95, paperback.In They Rule, Paul Street offers a thorough deconstruction of the status quo of U.S. capitalism. The book's subtitle gives a nod to the Occupy Wall Street movement, whose main victory was to popularize the concept of U.S. class conflict, as embodied in the "1 percent." The title also recalls John Carpenter's 1987 film They Live, a sci-fi spoof of the Reagan era that prefigured the Occupy revolt. Carpenter's characters don "magic sunglasses" for intellectual defense against media misinformation.… One current form of that misinformation is the view that the Democratic Party exercises "left" politics. Street smashes this notion.… [However,] this is no academic query.Click here to purchase a PDF version of this article at the Monthly Review website.

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Kan, N., and K. Shiraishi. "Emergent Einstein Universe under Deconstruction: Self-Consistent Geometry Induced in Theory Space." Progress of Theoretical Physics 121, no. 5 (May 1, 2009): 1035–48. http://dx.doi.org/10.1143/ptp.121.1035.

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Kim,UnHey. "Deconstruction of Centrality and Reconstruction of Feminine Self-identity in Feminist Theology." Korea Presbyterian Journal of Theology 45, no. 3 (September 2013): 187–211. http://dx.doi.org/10.15757/kpjt.2013.45.3.008.

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Earlie, Paul. "Derrida's Archive Fever: From Debt to Inheritance." Paragraph 38, no. 3 (November 2015): 312–28. http://dx.doi.org/10.3366/para.2015.0170.

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This article reads Derrida's Archive Fever (1995) as a sustained reflection on the influence of psychoanalysis on deconstruction. It examines the text's deployment of two financial figures — debt and inheritance — as contrasting ways of coming to terms with the intellectual legacy of psychoanalysis. Derrida's reading of Yosef Hayim Yerushalmi's Freud's Moses exposes the historian's reliance on a ‘classical’ concept of the archive as the depository of a self-identical past, a concept which underpins Yerushalmi's thesis of Freud's unpaid debt to Jewish culture. This conception gives rise to several aporias identified in Derrida's analysis of Yerushalmi's methodological procedure. A more positive and productive notion of inheritance characterizes Derrida's exploration of his own relationship to Freud, allowing him to move beyond the burden of a calculable indebtedness to the past towards an incalculable inheritance for the future. Deconstruction inherits from Freud's theoretical legacy (the ‘impression’ left by Freud on deconstruction), reaffirming and transforming psychoanalytic insights in its own account of our collective mal d'archive, our feverish desire both to preserve and destroy the archive.

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GIEDT, JOEL. "DECONSTRUCTION AND OTHER APPROACHES TO SUPERSYMMETRIC LATTICE FIELD THEORIES." International Journal of Modern Physics A 21, no. 15 (June 20, 2006): 3039–93. http://dx.doi.org/10.1142/s0217751x06031752.

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This paper contains both a review of recent approaches to supersymmetric lattice field theories and some new results on the deconstruction approach. The essential reason for the complex phase problem of the fermion determinant is shown to be derivative interactions that are not present in the continuum. These irrelevant operators violate the self-conjugacy of the fermion action that is present in the continuum. It is explained why this complex phase problem does not disappear in the continuum limit. The fermion determinant suppression of various branches of the classical moduli space is explored, and found to be supportive of previous claims regarding the continuum limit.

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SANCHEZ, JUAN R. "SCALING PROPERTIES OF DECONSTRUCTION INTERFACES IN DISORDERED MEDIA." International Journal of Modern Physics C 12, no. 01 (January 2001): 71–78. http://dx.doi.org/10.1142/s0129183101001511.

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The scaling properties of interfaces generated by a disaggregation model in 1+1 dimensions are studied by numerical simulations. The model presented here for the disaggregation process takes into account the possibility of having quenched disorder in the bulk under deconstruction. The disorder can be considered to model several types of irregularities appearing in real materials (dislocations, impurities). The presence of irregularities makes the intensity of the attack to be not uniform. In order to include this effect, the computational bulk is considered to be composed by two types of particles: those particles which can be easily detached and other particles that are not sensible to the etching attack. As the detachment of particles proceeds in time, the dynamical properties of the rough interface are studied. The resulting one-dimensional surface show self-affine properties and the values of the scaling exponents are reported when the interface is still moving near the depinning transition. According to the scaling exponents presented here, the model must be considered to belong to a new universality class.

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Lysemose, Kasper. "Det næstekærlige fællesskab: Bemærkninger til kristendommens selv-dekonstruktion." Religionsvidenskabeligt Tidsskrift, no. 65 (February 10, 2017): 57. http://dx.doi.org/10.7146/rt.v0i65.25032.

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The paper presents the self-deconstruction of Christianity in the guise of two claims: i. The God withdrawn is part in a community of those who are abandoned by God – namely as the ‘with’ of their being-with. ii. Christian love is the reserve in Christianity that exposes us to this very being-with – i.e. to something in Christianity “older” than Christianity itself. Jean-Luc Nancy’s general ontology of being-with and its specific configuration as a ‘deconstruction of Christianity’ is introduced. Subsequently this deconstruction is traced in The Works of Love by Søren Kierke-gaard. Artiklen præsenterer kristendommens selv-dekonstruktion i form af to teser: i. Den tilbagetrukne Gud er med i fællesskabet af dem, der er forladt af Gud – nemlig som ‘medet’ i deres med-væren. ii. Den kristne kærlighed er den reserve i kristendommen, som eksponerer os for netop denne med-væren – dvs. for noget i kristendommen, der er “ældre” end kristendommen selv. Der introduceres til Jean-Luc Nancys generelle med-værens ontologi og dens specifikke udformning som en ‘dekonstruktion af kristendommen’. Herefter efterspores denne dekonstruktion i Kjerlighedens Gjerninger af Søren Kierkegaard.

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Li, Cheng-Tuan, and Yong-Ping Ran. "Self-professional identity construction through other-identity deconstruction in Chinese televised debating discourse." Journal of Pragmatics 94 (March 2016): 47–63. http://dx.doi.org/10.1016/j.pragma.2016.01.001.

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Lee, Yeon-Jun. "The Deconstruction and Reconstruction of Narcissistic Self Image using traditional golden ratio curves." Journal of Art and Culture Studies 13 (December 31, 2018): 155–84. http://dx.doi.org/10.18707/jacs.2018.12.13.155.

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Rosen, Brad M., Mihai Peterca, Chenghong Huang, Xiangbing Zeng, Goran Ungar, and Virgil Percec. "Deconstruction as a Strategy for the Design of Libraries of Self-Assembling Dendrons." Angewandte Chemie 122, no. 39 (August 16, 2010): 7156–59. http://dx.doi.org/10.1002/ange.201002514.

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Rosen, Brad M., Mihai Peterca, Chenghong Huang, Xiangbing Zeng, Goran Ungar, and Virgil Percec. "Deconstruction as a Strategy for the Design of Libraries of Self-Assembling Dendrons." Angewandte Chemie International Edition 49, no. 39 (August 16, 2010): 7002–5. http://dx.doi.org/10.1002/anie.201002514.

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