Relevant bibliographies by topics / Derrida

Academic literature on the topic 'Derrida'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Derrida"

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Weltman-Aron, Brigitte. "Derrida's Biography ( Derrida , Who?)." Discourse 30, no. 1-2 (March 2008): 255–72. http://dx.doi.org/10.1353/dis.2008.a362098.

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Cadava, Eduardo. "Remembering Jacques Derrida Derrida's Futures." Grey Room 20 (July 2005): 74–79. http://dx.doi.org/10.1162/1526381054573578.

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Driscoll, Sean Donovan. "Metaphor as Lexis: Ricoeur on Derrida on Aristotle." Études Ricoeuriennes / Ricoeur Studies 11, no. 1 (July 22, 2020): 117–29. http://dx.doi.org/10.5195/errs.2020.494.

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Both Derrida and Ricœur address philosophy’s relation to metaphor, and both take Aristotle as their starting points. However, though Ricœur’s The Rule of Metaphor is largely a response to Derrida’s “White Mythology,” Ricœur seems to pass right over Derrida’s critically important interpretation of Aristotle. In this essay, I dispel concerns that Ricœur may have been intellectually irresponsible in his engagement with Derrida on this point, and I demonstrate how Study 1 makes better sense as a detailed response to Derrida.
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Koci, Martin. "Transforming Representation: Jacques Derrida and the End of Christianity." Open Theology 5, no. 1 (January 1, 2019): 116–24. http://dx.doi.org/10.1515/opth-2019-0018.

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Abstract The central question of this paper revolves around the problem of representation. Following Jacques Derrida and his critique of representation, this paper will interconnect two, at first sight distinct, topics: Christianity and the world of media. For Derrida, Christianity stands behind our common understanding of representation, whereas the media are the major driving force of any representation today. The central argument of this paper is to unfold this link between Christianity and representation and thus to elaborate on the idea of representation in relation to the end of Christianity announced by Derrida. Firstly, I will review Derrida’s account on the logic of representation. Derrida deems Christianity to be responsible for the logic of representation discernible in today’s media world and offers a devastating critique of the concept. Secondly, I will contextualize Derrida’s approach by pointing out the tension between the modern and postmodern perspectives on representation. Thirdly, I will return to a close reading of Derrida. Fourthly, I will offer a critique of Derrida’s critique and will look further at the possible meanings of ‘the end of Christianity.’
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Regard, Frédéric. "Derrida Un-Cut: Cixous's Art of Hearts1." Paragraph 30, no. 2 (July 2007): 1–16. http://dx.doi.org/10.3366/prg.2007.0024.

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This article concerns the Portrait of Jacques Derrida, drawn by Hélène Cixous in 2001. The pages I choose to focus on are nine extracts of Derrida's footnoted additions to an essay by Geoffrey Bennington, either annotated or highlighted, sometimes both, in Cixous's hand in red, blue or black pen. The central point I develop is that Cixous's close relation to Derrida is not so much to an intimate friend whose skin could be touched, as to Derrida qua writing being, Derrida as corpus. I argue that intimacy operates by loosening Derrida's tongue, entering into his tongue in order to get to his heart by means of a hand-performed ‘ritual’, which I call the ritual of ‘sur-lining’.
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Sahu, Sanjaya, Harihar Sarangi, and Partha Sarathi Mallik. "A Deconstructive Analysis of Derrida’s Philosophy." Shanlax International Journal of Arts, Science and Humanities 9, no. 1 (July 1, 2021): 98–107. http://dx.doi.org/10.34293/sijash.v9i1.4097.

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This paper is designed to reveal some of the philosophical ideas of Algerian-born philosopher Jacques Derrida. Jacques Derrida, a leading figure of Post-structuralism and Postmodernism is best known as the founding father of ‘Deconstruction’ but many of his philosophical ideas such as, logocentrism, differance, phonocentrism, aporia, anti-representationalism, etc. still remain rarely focused. Therefore, in this paper the researcher has tried to explore various philosophical ideas of Derrida before the readers to get acquainted with Derrida’s contribution to the world of knowledge. This research work has done with the help of both primary sources i.e., original writings of Derrida and secondary sources including the texts written by others. Here, all of Derrida’s ideas are explicitly described and justified by an inductive method. Finally, a concluding remark on deconstruction has been made by comparing Derrida’s idea of “Differance” with Nagarjuna’s concept of “Emptiness” which left the Indian roots of deconstruction.
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Freire, Maria Continentino. "Por amor ao traço: uma leitura de "Memórias de Cego"." Ítaca, no. 19 (January 8, 2012): 186–94. http://dx.doi.org/10.59488/itaca.v0i19.179.

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Resumo: Este texto é uma leitura de “Memórias de cego” de Jacques Derrida, livro que foi publicado na França pela primeira vez por ocasião de uma exposição de mesmo nome organizada pelo filósofo, no museu do Louvre, entre outubro de 1990 e janeiro de 1991. A exposição e o texto de Derrida partem do tema da cegueira mostrando como tanto o desenho como a escrita são marcados por um intrínseco não ver que deixa ver.Palavras-chave: Derrida; cegueira; traço; escrita, desenho.Abstract: This text is a reading of Jacques Derrida's “Memoirs of the blind”. The book was first published in France as a catalogue of an exhibition with the same name organized by Derrida and shown in Louvre museum from October of 1990 to January of 1991. Derrida's exhibition and text start from the theme of blindness, letting see how drawing, as much as writing, comes from a certain impossibility of the gaze.Keywords: Derrida, blindness, trace, writing, drawing.
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Hillis Miller, J. "Touching Derrida Touching Nancy: The Main Traits of Derrida's Hand." Derrida Today 1, no. 2 (November 2008): 145–66. http://dx.doi.org/10.3366/e1754850008000201.

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Derrida has been perennially concerned with hands and touching. This interest finds its most concentrated form in On Touching—Jean-Luc Nancy. This text outlines a number of concerns Derrida has in that book which might be extrapolated as exemplary of Derrida's reading strategies in general. It concludes with a consideration of what is revealed about the Derrida-Nancy relationship in this book.
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Dionizio, Mayara Joice, and Gabriel Bonesi Ferreira. "A comunidade dos amantes: anacronismo e aforismo em questão em Blanchot e Derrida." EDUCAÇÃO E FILOSOFIA 34, no. 72 (March 23, 2021): 1253–75. http://dx.doi.org/10.14393/revedfil.v34n72a2020-51666.

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A comunidade dos amantes: anacronismo e aforismo em questão em Blanchot e Derrida1 Resumo: A reflexão sobre o pensamento da “comunidade”, especificamente no séc. XX e, em especial, por pensadores franceses, é tema de diversas obras. Em torno dessa temática, pensadores como Bataille, Deleuze, Foucault, Blanchot, Jean-Luc Nancy e Derrida deram importantes contribuições. Apesar de Derrida recusar a noção de comunidade colocando em seu lugar a noção de coletividade, as concepções que fundamentam uma experiência de comunidade/coletividade são próximas: alteridade; différance; escritura; acontecimento e presença de uma ausência. Nesse contexto, a possibilidade de uma interseção entre esses conceitos, a partir da obras de Blanchot e Derrida, permite pensar a experiência da comunidade em sua relação com a escritura. Palavras-chave: Comunidade; Coletividade; Escritura; Alteridade; Acontecimento. 1Pesquisa realizada com apoio da Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - Brasil (CAPES) - Código de Financiamento 001. The lovers community: anachronism and aphorism in question in Blanchot and Derrida Abstract: The reflection about the thought of “community”, specifically in the XX century and, specially, by French thinkers, is the theme of many works. Around this theme, thinkers/intellectuals like Bataille, Deleuze, Foucault, Blanchot, Jean-Luc Nancy and Derrida gave important contributions. Despite Derrida's refusal of the notion of community putting in its place the notion of collectivity, the conceptions that ground an experience of community/collectivity are close: otherness; differance; writing; event and absent presence. In this context, the possibility of an intersection between these concepts, starting from the works of Blanchot and Derrida, allows to think the experience of community in its relation to the writing. Keywords: Community; Collectivity; Writing; Otherness; Event. La communauté des amoureux : anacronisme et aphorisme en question chez Blanchot et Derrida Résumé: La réflexion sur la pensée de la “communauté”, spécifiquement au XXe siècle, et particulièrement par les penseurs français, fait l’objet de plusieurs travaux. Autour de ce thème, des penseurs tels que Bataille, Deleuze, Foucault, Blanchot, Jean-Luc Nancy et Derrida ont apporté d'importantes contributions. Bien que Derrida rejette la notion de communauté, en la remplaçant par la notion de collectivité, les conceptions qui fondent une expérience communauté/collectivité sont proches : altérité ; la différance ; écriture ; événement et présence d'une absence. Dans ce contexte, la possibilité d'une intersection de ces concepts, basée sur les travaux de Blanchot et de Derrida, permet de réfléchir à l'expérience de la communauté dans sa relation avec l'écriture. Mots-clés: Communauté ; Collectivité ; Écriture ; Altérité ; Événement. Data de registro: 21/11/2019 Data de aceite: 08/12/2020
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Greaney, John. "On The Legacies of Derrida and Deconstruction Today: An Interview with Jean-Michel Rabaté." Derrida Today 14, no. 1 (May 2021): 91–106. http://dx.doi.org/10.3366/drt.2021.0254.

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In this interview, which took place in Center City in Philadelphia in September 2020, I ask Jean-Michel Rabaté to reflect on his personal and writerly relationship with Jacques Derrida, and to assess the legacies of Derrida and deconstruction across the globe today. In the last five years, Rabaté has published three books (one monograph and two edited volumes) on Derrida: Les Guerres de Derrida (Presses de l'Université de Montréal, 2016), After Derrida (Cambridge University Press, 2018), and Understanding Derrida, Understanding Modernism (Bloomsbury, 2019). In response to this flurry of publications, I ask Rabaté what has prompted his recent and vigorous turn to Derrida and what his intentions were with these books. As we review their organising principles, the central thematic of this discussion is thus concerned with Derrida's relevance to the Humanities and Social Sciences as we enter the third decade of the twenty-first century.
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Dissertations / Theses on the topic "Derrida"

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Barton, Kit. "Derrida's sexual positions : an analysis of sexual difference in Derrida." Thesis, University of Essex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.392123.

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Richmond, Sarah. "Derrida and Davidson." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335675.

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Smith, Robert Rowland. "Derrida and autobiography." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317779.

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Dick, Maria-Daniella. "Dante ... Joyce : Derrida." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2494/.

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James Joyce remains a logocentric figure, a position confirmed in his perceived relation to Dante within a patriarchal canonical lineage and its philosophical implications. Joyce also occupies this position within the writing and thought of Jacques Derrida, for whom his work then represents both the logos and its own deconstruction. In contrast, this thesis proposes that Joyce in fact is not a logocentric author, and that his writing is explicitly directed towards a deconstruction of the idea of the logos. This claim is advanced through the suggestion that there is in Joyce a deconstruction rather than a validation of the phonocentric linguistic theory and practice of Dante, and concomitantly of a patriarchal Joyce construed through that Dante. In this interrogation of the Dantean logos by Joyce’s writing the thesis then reads the Derridean view on Joyce and examines its investments, proposing that in it there are wider implications for a critical reading of Derrida’s work and for an understanding of his grammatology. It does so in three imagined papers on Joyce and Dante, an insert, a lecture and an essay. They constitute phantom artefacts in which to read deconstructively, and to read deconstruction, by unbinding Derrida’s Joyce. The first chapter is an imagined insert from Joyce and Dante into Of Grammatology and its first chapter, ‘The End of the Book and the Beginning of Writing’. In the folds of the insert it is proposed that Derrida cleaves to the idea of the book and is bound to it in Joyce. This binding initiates a retrospective reading of ‘The End of the Book and the Beginning of Writing’ and of the wider grammatological opening; its implications are unfolded in the insert. By then unbinding the thread of a logocentric Dante in Joyce, the insert unbinds Joyce from the Derridean idea of the book and furthermore suggests that Joyce, read in the deconstruction of Dante, represents the closure of the book as imagined in that essay. Building upon the proposal of a Joycean closure of the book as unfolded in chapter one, the second chapter advances and outlines the shape of that closure in an imagined lecture by Joyce. The chapter follows the displaced letter a in Ulysses as it interrogates mimesis, tracing the development of a subject in différance. The lecture performs that deconstruction of mimesis and, in doing so, announces not the apotheosis but the death of the realist novel in Ulysses. The final chapter draws together the conclusions of the previous two chapters in an imagined essay that arche-writes ‘Two Words for Joyce’ as an example of its own thesis. It does so in a previously untraced Dantean connection, through a conversation between Joyce and Beckett on Dante that finds its way into Finnegans Wake and is archived in the two words Derrida extracts as the spur for his essay. The imagined essay brings together Derrida, Beckett and Joyce in Dante as a concatenation of pairs within the pair of essays; it also shadows another pair, the Derridean Joyce and his other from whom the imagined essay comes. It both performs a deconstructive reading of Derrida in ‘Two Words for Joyce’ and then, through that reading, more widely affirms a Derridean grammatology. The argument of the thesis as it has advanced through the three chapters is here brought to a conclusion, suggesting that in Joyce’s writing it can be proposed that the relationship of deconstructive reading to its own practice is mediated through literature; it also proposes what might be a relationship between deconstructive reading and literature beyond those consequences.
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Oliveira, Rodrigo Lopes de Barros. "Derrida com Makumba." Florianópolis, SC, 2008. http://repositorio.ufsc.br/xmlui/handle/123456789/91033.

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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em Literatura
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O cachimbo e o número quatro: dois traços, repetição infinita. Mallarmé, O Azul, do infinito-quatro à série infinita. As cinzas do cachimbo, as cinzas de Auschwitz, as cinzas de Rui Barbosa. Tabaco, planta da América: uso religioso e medicinal. Tabaco e cachimbo como dom, remédios. Colombo descobre o tabaco. O ouro de Colombo e sol de Mallarmé. Índios, primeiros homines sacri. Frei Bartolomé, Borges e a escravidão negra. Tabaco e africanos. Exu e seu charuto. Pretos Velhos e seus cachimbos. O "cachimbo" de Cuba. Mário de Andrade vê feiticeiros de Cuba no Brasil. Mário vê o vodu haitiano também. Mário fecha o corpo no catimbó: cachimbo em ação. Fernando Ortiz, açúcar versus tabaco, branco versus negro: guerra. Cachimbo, instrumento de tortura: limiar entre dom e veneno. O cachimbo da paz: Baudelaire e o faroeste. Cachimbo: do uso coletivo à sala do burguês. Mallarmé e seu cachimbo. Baudelaire e seu cachimbo. Georges Bataille e o tabaco: excesso, dispêndio. Jacques Derrida, dom e tabaco. O que é o dom? Da impossibilidade do dom. Cachimbo: do feitiço ao fetiche. O que é o transe? Subjetivação e dessubjetivação, animalização e humanização. O cavalo da makumba e o cavalo de Oswald e Clarice. O humano e o inumano. Ralatos de Métraux e Verger. Possessão e anestesia. Separação entre homem e animal. Teatro e Transe. Ator e cavalo. Transe e transgressão. Transgressão ou profanação? O cavalo da makumba e a prova de humanidade. Racismo e animalidade. Por que Exu dá medo? No transe, ator e personagem são indiscerníveis. O rito e o mito. O transe e a narração. O Eu e o Outro na possessão. Do cavalo a Cara de Cavalo. Cara de Cavalo e Cobrador. De bandido a terrorista. Violência histérica e homo sacer: o homem-pênis. Por um novo terrorismo. O hibridismo do cavalo. O hibridismo da makumba. Travestimento, o transe e o sexo: simulacro, máscara. O cavalo e o animot: animais no singular. Makumba, estado de exceção efetivo e magia negra. O sacrifício. Quem é mais sagrado: homem ou animal? Derrida, Hegel, Bataille. Derrida herdeiro de Bataille. Bataille, de Hegel. Hegel, do Haiti. Haiti: revolução e vodu. Derrida e o sacrifício. Bataille e a descontinuidade. Barravento, Glauber Rocha: dialética com macumba. Différance e dyferença. A escrita de Glauber. Firmino: Exu hegeliano. Firmino e Macunaíma. O transe de Glauber. O hibridismo do barravento. Glauber e Borges: eztetyka do sonho. Por que makumba? A guerra e o sacrifício. A guerra e a escravidão: diferimento da morte (Jean Baudrillard). Sacrifício e dom. Derrida, um batailleanismo sem reservas. As fotografias de Pierre Verger usadas por Bataille. Verger: Bataille, Caillois, Mauss, Métraux, etc. Derrida com Makumba. Phármakon, o indecidível: remédio e veneno. Obàlúayié, o phármakon africano. Obàlúayié: anjo corcunda do cemitério, como o de Klee, de Benjamin. Obàlúayié e sua máscara. Exu também é phármakon, e pharmakeús. Exu, Pombagira, a moeda falsa, o travesti: divisão binária dos sexos (Severo Sarduy, Jacques Lacan). Travestimento como falsificação de moedas. A ambigüidade de Exu. Thot, o mensageiro (dos egípcios), como Hermes e Exu. Gregos macumbeiros. Thot inventou o jogo de dados. Exu, o de búzios. Um lance de búzios jamais abolirá o acaso. Un coup de dés é uma constelação. O lance de búzios também. A eternidade das estrelas: jogo de búzios, eterno retorno e repetição (Blanqui). O pai de santo e o astrólogo de Benjamin. Jogo de búzios e imagem dialética. Jogo de Búzios e a mônada de Leibniz. Jogo de búzios e a deriva, indistinção entre o lúdico e o dia-a-dia (Guy Debord). Jogo de búzios como umbigodomundolivro (Haroldo de Campos). Leibniz, Mallarmé, africanos: o livro total. Jogo + máscara = transe. O que é a máscara? Picasso, Deleuze, Sarduy e Carl Einstein: arte primitiva. Máscara e identidade. Identidade e liberalismo. Máscara e rosto, cavernas de Lascaux: surge o ser acéfalo. A cabeça, o rosto e Francis Bacon: indiscernibilidade entre homem e animal - diferonça. A máscara e a mercadoria. A máscara e o espetáculo. Natureza morta e barroco. Trompe-l'oil e a dobra do real. William Harnett e suas still lifes: o cachimbo retorna. Cachimbo e circulação de mercadorias. Cachimbo e circulação dos escravos. Magritte e seu cachimbo-vodu-simulacro. Transculturação é um trompe-l'oil. Tabaco e racismo. Tabaco e massacre dos índios. Tabaco e tráfico de escravos. Tabaco e nazismo. Tabaco e política contemporânea. O que é racismo? Racismo e o gozo do Outro. The pipe and the number four: two marks, infinite repetition. Mallarmé, Azure, from unending four to unending series. Pipe's ashes, Auschwitz' ashes, Rui Barbosa's ashes. Tobacco, America's herb: its medicinal and its religious uses. Colombo discovers tobacco. Colombo's gold and Mallarmé's sun. Indians, the first homines sacri. Frei Bartolomé, Borges and black slavery. Tobacco and Africans. Eshu and His Cigar. Pretos Velhos and their pipes. Cuba's "pipe". Mario de Andrade sees Cuban sorcerers in Brasil. He also sees Haitian voodoo. Mario is protected in catimbó: the pipe gets into action. Fernando Ortiz: sugar against tobacco, whites against blacks: war. Pipe, an instrument of torture: in-between gift and poison. Peace pipe: Baudelaire and the western. Pipe: from collective usage to a bourgeois smoking-room. Mallarmé and his pipe. Baudelaire and his pipe. Georges Bataille and tobacco: excess, waste. Jacques Derrida, gift and tobacco. What is gift? The impossibility of giving. Pipe: from feitiço to fetish. What is trance? Subjectivation and de-subjectivation, animalization and humanization. Makumba's horse. Oswald's and Clarice's horse. Human and Inhuman. Métraux's and Vergers' dialogues. Possession and anesthesia. A separation between man and animal. Theater and Trance. Actor and Horse. Trance and Transgression. Transgression or Profanation? The horse in makumba and the test for humanity. Racism and animality. Why is Eshu fearsome? In the trance, actor and character are undistinguishable. Rite and myth. Trance and narrative. The I and the Other in possession. From Horse to Cara de Cavalo. Cara de Cavalo and Cobrador. From outlaw to terrorist. Hysterical violence and homo sacer: the penis-man. In favour of a new terrorism. The horse's hybridity. Makumba's hybridity. Cross-dressing, trance and sex: mask, simulacrum. The horse and the animot: animals in the singular. Makumba, effective state of exception and black magic. The sacrifice: what is more sacred? Man or animal? Derrida, Hegel, Bataille. Derrida, Bataille's heir. Bataille, Hegel's heir. Hegel: Haiti's heir. Haiti: revolution and voodoo. Derrida and the Sacrifice. Bataille and discontinuity. Barravento, Glauber Rocha: dialectics with macumba. Différance and dyferença. Glauber's writing. Firmino: Hegelian Eshu. Firmino and Macunaíma. Glauber's trance. Barravento's hybridity. Glauber and Borges: the eztetyka of the dream. Why makumba? War and Sacrifice. War and Slavery: postponement of death (Jean Baudrillard). Sacrifice and gift. Derrida, a Batailleanism without reserve. Pierre Verger's photos used by Bataille. Verger: Bataille, Caillois, Mauss, Métraux, etc. Derrida with Makumba. Phármakon, the undecidable: poison and cure. Obàlúaiyé, the African phármakon. Obàlúaiyé, the hunchback angel of the cemetery, like Klee's, like Benjamin's. Obàlúaiyé and the mask. Eshu is also phármakon and pharmakeús. Eshu, Pombagira, the counterfeit money, the transvestite: the binary divison of the sexes (Severo Sarduy, Jacques Lacan). Counterfeit money as transvestite. Eshu's ambiguity. Thot, the messenger (Egyptian) like Hermes and Eshu. Greek macumbeiros. Thot invented the throw of the dice. Eshu, the one of the Sixteen Cowries. A throw of cowrie shells will never abolish chance. Un Coup de Dés is a constellation. So is un coup of cowrie shells. Eternity through the stars: a throw of cowrie shells, eternal return and repetition (Blanqui). The witchdoctor and Benjamin's astrologist. A throw of cowrie shells and the dialectical image. A throw of cowrie shells and Leibniz's monad. A throw of cowrie shells and dérive, no distinction between playfulness and everyday life (Guy Debord). A throw of cowrie shells like the umbilicalcordoftheworldbook (Haroldo de Campos). Leibniz, Mallarmé, Africans: the total book. Game + mask = trance. What is a mask? Picasso, Deleuze, Sarduy and Carl Einstein: primitive art. Mask and identity. Identity and liberalism. Mask and the face. Lascaux's caves: the acephalic being is born. The head, the face and Francis Bacon: undiscernibility between man and animal - diferonça. Mask and merchandize. Mask and spectacularization. Still life and baroque. Trompe l'oeil and the folding of the real. William Harnett and his still lifes: the pipe returns. Pipe and the circulation of merchandize. Pipe and the circulation of slaves. Magritte and his pipe-voodoo-simulacrum. Transculturation is trompe-l'oeil. Tobacco and racism. Tobacco and the Indian massacre. Tobacco and the traffic of slaves. Tobacco and Nazism. Tobacco and contemporary politics. What is racism? Racism and the enjoyment of the Other.
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Pigozzo, Chiara Alice. "Derrida filosofo politico." Doctoral thesis, Università degli studi di Padova, 2011. http://hdl.handle.net/11577/3421708.

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The task of this work is to prove that the Derrida’s deconstructionism is permeated by many philosophical, ethical and political implications. In order to understand the reasons why it is possible to consider Derrida as a “political philosopher”, I firstly try to see in which sense his deconstructive thought consists in questioning the western philosophical tradition. Derrida affirms that it is characterized by “Phonologocentrism” and, from the political point of view, by “Fallogocentrism” and “Ipsocentrism”. The crucial point of our researches concerns the idea that Deconstruction does not represent a negative, nihilistic and irresponsible theoretical operation. On the contrary, it historically corresponds to the “course of things”, it assumes the shape of an “event” and it constitutes an assumption of responsibility towards that same event. Thanks to Deconstruction we can obtain many concepts (i.e. Democracy “to come”, Justice beyond Right, and Messianic without Messianism) that are able to “overcome” the global political crisis by relaunching a new political conceptuality, and the identification of a new international subject (Europe “to come”) which is able to work with this deconstructed conceptuality. Derrida also engages an interesting debate with two great thinkers of the political crisis: W. Benjamin and C. Schmitt. Finally, the deconstruction is able to give a punctual interpretation of the most representative event of our time: September 11th, 2001.
In questo lavoro di ricerca s’intende mostrare come il decostruzionismo derridiano costituisca un tentativo filosofico forte, carico d’implicazioni etico-politiche. Per capire in che senso Derrida possa essere definito un “filosofo politico”, si approfondisce il modo in cui la decostruzione opera una messa in questione della tradizione filosofica occidentale che il Nostro interpreta in termini di fonologocentrismo, nonché, dal punto di vista politico, in termini di fallogocentrismo e ipsocentrismo. Il punto cruciale dell’interpretazione verte sull’idea che la decostruzione non rappresenti un’operazione negativa, nichilistica e irresponsabile; al contrario, essa corrisponderebbe al corso delle cose, ovvero coinciderebbe con una forma di avvenimento e con un’assunzione di responsabilità nei confronti di ciò che accade. In particolare, grazie alla decostruzione, emergerebbero concetti chiave (democrazia “a venire”, giustizia al di là del diritto, e messianico senza messianismo) per il “superamento” della crisi della concettualità politica moderna, e sarebbe possibile individuare un nuovo soggetto sulla scena internazionale (l’Europa “a venire”) in grado di effettuare un rilancio del politico in dissoluzione. In questo lavoro si mostra inoltre come Derrida ingaggi un serrato confronto con alcuni dei più illustri (anche se per molti aspetti distanti) pensatori politici della crisi del politico: Carl Schmitt e Walter Benjamin, e infine come il decostruzionismo derridiano sia in grado di fornire un’efficace interpretazione di quello che è considerato l’evento capitale della contemporaneità, l’11 settembre.
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Yates, Andrea L. "Riding the hyphen : Derrida--Woolf /." View online ; access limited to URI, 2006. http://0-wwwlib.umi.com.helin.uri.edu/dissertations/dlnow/3222141.

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Sentuna, Baris. "Heidegger And Derrida On Death." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12605658/index.pdf.

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This thesis is based on two readings on death. The first one is Martin Heidegger&rsquo
s Being and Time chapter two, part one and the second one is Jacques Derrida&rsquo
s Aporias. The first reading is based on the phenomenological analysis of death. The line of argument of Heidegger is figured out. The second reading is based on Derrida&rsquo
s deconstruction of Heidegger&rsquo
s account of death in Being and Time. The thesis and the conclusion part is based on the idea that, on death, these philosophers are fundamentally similar and radically different. This is shown by the comparison of these philosophers.
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Loewen, Nathan Robert. "Rethinking evil with Jacques Derrida." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66701.

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Evil is an excellent point of departure for exploring the relationship between Jacques Derrida's work and the philosophy of religion. This has not been the explicit focus of any published study on Derrida (1930-2004) thus far. This study explains how central themes in Derrida's writings can open new approaches to the problem of evil. In 1987, David O'Connor realized that the discourse of Anglo-American philosophy of religion had come to an impasse on the problem of evil. In 1998, O'Connor declared a détente between philosophy and theism on the topic. This much was already explained by the French philosopher Henry Duméry in 1968. The appeal to Derrida's writings does not provide the missing master key to this situation. However, the challenges Derrida sets forward for Western philosophy may also be taken as fundamental challenges resting within the structure of evil itself. The upshot not only challenges theism; it also knocks down arguments against theism. The study's first chapter reviews the debate on evil within the philosophy of religion as challenges to theism's credibility. These are the logical (Pike 1963), evidential (Rowe 1979), and probabilistic (Draper 1989) arguments from evil. Chapters two to six outline Derrida's basic concepts and then elaborate how they substantially challenge the prevailing presumptions about the problem of evil. The results from this investigation establish an original application of Derrida's thought relevant to theodicy and the problem of evil. Chapter seven finally summarizes how the problem of evil is to be reconsidered vis-à-vis Derrida's writings.
Le problème du mal est un excellent point de départ pour exposer le rapport entre Jacques Derrida et la philosophie de la religion. Jusqu'ici, pareille approche n'a été entreprise par aucune recherche sur la pensée de Derrida (1930-2004). La présente étude expose comment des thèmes au centre de l'œuvre de Derrida peuvent ouvrir de nouvelles voies dans le traitement de ce problème. En 1987, David O'Connor prenait acte que le discours utilisé dans la philosophie anglo-américaine de la religion était dans l'impasse relativement au problème du mal, et en 1998, il proposait une trève entre la philosophie et le théisme sur cette question. Tout cela avait été constaté et proposé déjà en 1978 par le philosophe français Henry Duméry. L'analyse de l'œuvre de Derrida présentée dans cette étude ne fournit aucunement la solution manquante. En revanche, les défis que représente Derrida pour la philosophie occidentale peuvent être considérés également comme des défis fondamentaux posés par la structure même du mal, avec pour résultat que non seulement le théisme est critiqué, mais tout autant les arguments opposés à celui-ci.Suite à l'exposé du débat sur la question du mal et le rejet de la crédibilité du théisme en philosophie de la religion notamment de la part des approches dites 'logique' (Pike 1963), 'évidentielle' (Rowe 1979), et 'probabiliste' (Draper 1989), les chapitres deux à six présentent des concepts de base élaborés par Derrida et expliquent dans quelle mesure ces concepts mettent en question les opinions principales sur le problème du mal présentées au chapitre premier. Le septième et dernier chapitre montre également toute l'originalité de la pensée de Derrida concernant la théodicée et la question du mal.
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BORGES, ANDRE DE BARROS. "CONSIDERATIONS ABOUT DERRIDA AND UNIVERSITY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=16293@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A hipótese interpretativa que utilizamos nesta tese de doutorado é a de que a compreensão que Derrida tem da ideia de (contra) é fundamental para compreendermos seu pensamento sobre a Universidade e sua relação com a filosofia. A análise caminha na direção de que o pensamento derridiano sobre a questão universitária é um desdobramento da (ética da aporia), que, para nós, é marcante em seu desenvolvimento intelectual. No primeiro capítulo, tratamos sobre a relação entre as ideias (contra-instituição) e (desconstrução). No segundo capítulo, focamos a relação entre desconstrução e ensino. No terceiro capítulo, mostramos como Derrida desenvolve certa fidelidade à ideia de Universidade, fidelidade distante da significação comum, pois essa fidelidade opera com a lógica do (com-contra). E no quarto capítulo, mostramos a Universidade contemporânea a partir de uma ótica desconstrucionista. A pesquisa se baseou nos escritos de Derrida sobre a Universidade, a disciplina Filosofia e a Faculdade de Filosofia, reunidos no famoso livro Du Droit a La Philosophie. Como o próprio filósofo pontua – em alguns textos que veremos ao longo desta tese de doutorado – , o (contra), a (oposição), insinua um movimento (com-contra), um torneamento (acerca de) e (longe de), uma medida de distância e de proximidade. Ao retirar os termos (contra) ou (oposição) de sua significação comum, compreendemos um movimento contrainstitucional, mais especificamente contra as Universidades. Chamaremos a instituição imaginada por Derrida de (contrainstituição). Tal aspecto contrainstitucional pode também ser visto como componente da (ética da aporia), de que tratamos na conclusão do trabalho.
The hypothesis used in this doctoral thesis is that the understanding of Derrida’s notion of (counter) is fundamental to understanding Derrida’s thoughts concerning the university and its relation to philosophy. The analysis asserts that the thought of Derrida on the University is an offshoot of (ethics of aporia) which for us is remarkable in Derrida’s intellectual development. In the first chapter we address the relationship between ideas (counter-institution) and (deconstruction). In the second chapter we focus on the relationship between deconstruction and teaching. The third chapter will show how Derrida develops the idea of loyalt y to the University. This definition of Fidelity is far from ordinary, because this loyalty operates in the logic of (with-against). In the fourth chapter we deal with the deconstructivist aspect of contemporary University. Our research is based on the writings of Derrida on the University, discipline philosophy and the Faculty of Philosophy, meeting in the famous book Du Droit a La Philosophie. As Derrida himself points out in some texts that we will encounter throughout this work, the (counter), the (opposition) implies a movement (with-against), a turning around and away from, a measure of distance and proximity .When Derrida drops the term (counter or opposed) of the ordinary meaning of term, we understand this to be a movement against the institutional-Derrida in relation to institutions and more specifically to the institution of the University. We call the institution imagined by Derrida the (counter-institution). This aspect of the counter-institution can also be viewed as a component of the (ethics of aporia) developed by Derrida. We address this in the conclusion of thesis.
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Books on the topic "Derrida"

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Norris, Christopher. Derrida. London: Fontana, 1987.

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Norris, Christopher. Derrida. Cambridge, Mass: Harvard University Press, 1987.

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Norris, Christopher. Derrida. Cambridge, Mass: Harvard University Press, 1987.

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Thomas, Dutoit, and Romanski Philippe, eds. Derrida d'ici, Derrida de là. Paris: Galilée, 2009.

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Thomas, Dutoit, and Romanski Philippe, eds. Derrida d'ici, Derrida de là. Paris: Galilée, 2009.

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Trifonas, Peter Pericles, and Michael A. Peters, eds. Deconstructing Derrida. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1057/9781403980649.

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Norris, Christopher, and David Roden. Jacques Derrida. 1 Oliver's Yard, 55 City Road, London EC1Y 1SP United Kingdom: SAGE Publications Ltd, 2003. http://dx.doi.org/10.4135/9781446261590.

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Garver, Newton. Derrida & Wittgenstein. Philadelphia: Temple University Press, 1994.

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O'Connor, Patrick. Derrida-- profanations. London: Continuum, 2010.

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Douzinas, Costas, ed. Adieu Derrida. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1007/978-1-349-58276-1.

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Book chapters on the topic "Derrida"

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Jackson, Alecia Y., and Lisa A. Mazzei. "Derrida." In Thinking with Theory in Qualitative Research, 23–36. 2nd ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9781315667768-3.

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Schad, John, and Fred Dalmasso. "Derrida." In Derrida | Benjamin, 15–98. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-49807-8_2.

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Bennington, Geoffrey. "Derrida." In A Companion to Continental Philosophy, 549–58. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164542.ch50.

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Tacey, David. "Derrida." In The Postsecular Sacred, 151–67. 1 [edition]. | New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429260872-9.

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Serra, Alice Mara. "Jacques Derrida." In Husserl-Handbuch, 292–98. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-05417-3_43.

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Evans, J. Claude, and Leonard Lawlor. "Jacques Derrida." In Contributions to Phenomenology, 141–43. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_32.

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Wild, Gerhard. "Derrida, Jacques." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_3367-1.

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Murphy, Megan J., and Kaylyn E. Gyden. "Derrida, Jacques." In Encyclopedia of Couple and Family Therapy, 744–45. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-49425-8_819.

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Mai, Katharina. "Derrida, Jacques." In Metzler Philosophen Lexikon, 205–10. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_75.

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Coker, John. "Jacques Derrida." In The Blackwell Guide to Continental Philosophy, 265–84. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997093.ch13.

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Conference papers on the topic "Derrida"

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Calvet de Magalhães, Theresa. "Derrida on the death penalty." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws89_01.

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Andrade Cattoni de Oliveira, Marcelo. "Derrida on friendship and sovereignty." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws89_02.

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KAKOLIRIS, GERASIMOS. "JACQUES DERRIDA ON UNCONDITIONAL AND CONDITIONAL HOSPITALITY." In Proceedings of the International Conference on ICMMS 2008. IMPERIAL COLLEGE PRESS, 2010. http://dx.doi.org/10.1142/9781848165106_0012.

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Rizzuto, Kerry. "Derrida, Common Core State Standards, Math, and Literacy: A Program to Support Parents." In 2023 AERA Annual Meeting. Washington DC: AERA, 2023. http://dx.doi.org/10.3102/2004962.

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Oliveira de Lima Pereira, Gustavo. "Human Rights between tolerance and hospitality an essay from the though of Jacques Derrida." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg174_03.

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Cojocaru, Alina. "THE IMPACT OF MIGRATION ON URBAN REGENERATION: DISCOURSES SURROUNDING THE REPRESENTATIONS OF CARIBBEAN IMMIGRANTS IN POST-WORLD WAR II BRITISH PRESS." In 9th SWS International Scientific Conferences on SOCIAL SCIENCES - ISCSS 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscss.2022/s14.123.

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This article proposes an interdisciplinary approach to the discourses surrounding the arrival and settlement of Caribbean immigrants in London. The theoretical approach draws on the interplay between theories on migrant memory (Derrida), discourse (Foucault) and spatial literary studies (Bhabha, Moslund) to examine the role of migration in the creation of the modern multicultural, cosmopolitan city against the racism encoded in the public discourse and the migration crisis reinforced by the British press. The research objective is to investigate the confluence of media representations, life narratives and fictional depictions of Caribbean immigrants in post-war London, as well as the ensuing changes and exchanges within the urban landscape caused by the flow of immigrants, in particular by the arrival of the first generation of Commonwealth immigrants on board the Empire Windrush, which marked the inception of a multicultural London and a superimposition of the cultural and spatial arrangement of the colonizer and the colonized. In addition to the ensuing hybrid spaces of modernity, it is argued that the discursive space generates cognitive maps and geographies of memory that offer an insight into the post-World War II spatial intersections and cultural disruptions, from the �hypermnesia� (Derrida) of the immigrants to their crossing of �landguage� (Moslund) borders. The narrative design rendered through a spatial lens advances an innovative portrayal of the modern city both as a geographical location and as a set of relations anchored in a socio-political reality.
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Martin, Alexandre. "Deleuze et Derrida dans Anima de Wajdi Mouawad : portée éthique et politique de la polyphonie animale." In Livres de voix. Narrations pluralistes et démocratie. Fabula, 2022. http://dx.doi.org/10.58282/colloques.8061.

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Poulain, Jacques. "Communication et écriture : un différend phénoménologique entre Paul Ricœur et Jacques Derrida à Montréal en septembre 1971." In L’héritage littéraire de Paul Ricœur. Fabula, 2013. http://dx.doi.org/10.58282/colloques.1891.

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Walker Moir-McClean, Tracey. "The Imaginative Space of Narrative." In 2019 ACSA Teachers Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.teach.2019.7.

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Narrative imagination creates a space of learning where contemporary and historic knowledge of designed place merge. This paperdiscusses how an instructor’s curation and narration of archival material can provoke design-students to imagine narratives and actively visualize processes humans use to construct, inhabit and adjust comfort in place. The concept of narrative imagination presented in this paper is informed by traditional narrative as Marie-Laure Ryan defines it her 2005 article, Narrative and the Split Condition of Digital Textuality: (The traditionalist school) “conceives narrative as an invariant core of meaning, a core that distinguishes narrative from other types of discourse, and gives it a trans-cultural, trans-historical, and trans-medial identity.”1 The work of Gerard Genette, Levi-Strauss, Roland Barthes, Jacques Derrida, Monica Fludernik, John Fiske, James Phelan, Henry Jenkins and others is also influential.2
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de Alencar, Aurélia Tâmisa Silvestre. "Peter Eisenman e o desconstrutivismo." In Encontro de História da Arte. Universidade Estadual de Campinas, 2009. http://dx.doi.org/10.20396/eha.5.2009.3986.

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A comunicação aqui proposta traz como objeto central a relação entre a obra de Peter Eisenman e a corrente filosófica que durante décadas subsidiou um dos principais paradigmas teóricos referentes ao universo da arquitetura pós-moderna: o desconstrutivismo. Considerando as questões da contemporaneidade e da conjuntura do pós-modernismo com a falência da crença dogmática moderna, propomos aqui elaborar um panorama do desconstrutivismo, com ênfase na produção teórica e arquitetônica de Peter Eisenman, ilustrado a partir da exposição das obras correspondentes às primeiras fases do arquiteto: a série das Casas X. Procuramos traçar uma leitura de como a filosofia de Jacques Derrida se esboçou no pensamento e na produção arquitetônica de uma das vertentes pós-modernistas, enfatizando os aspectos morfológicos e de sintaxe arquitetônica mais relevantes, tendo como principais referências os conceitos trabalhados por Kate Nesbit, Kenneth Frampton, Montaner e demais textos de Bernard Tschumi e do próprio Peter Eisenman.
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Reports on the topic "Derrida"

1

Rodrigues, Gilberto. Política exterior de Bolsonaro: ideología y aislamiento diplomático (2019-2022). Fundación Carolina, September 2022. http://dx.doi.org/10.33960/ac_13.2022.

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La ideología y el aislamiento diplomático no eran expresiones en el léxico de la política exterior brasileña (PEB) en tiempos democráticos pero, entre enero de 2019 y agosto de 2022, periodo que comprende este análisis de la presidencia de Jair Bolsonaro, se inocularon en la diplomacia brasileña. Empoderado por la Administración Trump y debilitado por su derrota, Bolsonaro y su grupo ideológico instrumentalizaron y alienaron la PEB para situar al país en la ola internacional de la ultraderecha conservadora y autoritaria, desligando a Brasil de su diplomacia pragmática, de geometría variable en las relaciones internacionales, con el Sur global y el Norte global, vía alianzas regionales y como miembro de los BRICS (Brasil, Rusia, India, China y Sudáfrica), en tanto actor fiable y previsible en los foros multilaterales, en defensa de la democracia y los derechos humanos. Disruptiva, la PEB de Bolsonaro constituye una deformación en la identidad internacional de Brasil.
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Derriba los mitos sobre el envejecimiento del cerebro: Infografía. Global Council on Brain Health, July 2018. http://dx.doi.org/10.26419/pia.00001.009.

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Manejo para contención y derribo en bovinos. Abanico Académico, January 2024. http://dx.doi.org/10.21929/abanico/2024.1.

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Worker dies after being run over by a digger derrick truck. U.S. Department of Health and Human Services, Public Health Service, Centers for Disease Control and Prevention, National Institute for Occupational Safety and Health, September 1993. http://dx.doi.org/10.26616/nioshsface93mn008.

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Derrick man dies of a crush injury following a 65-foot fall with a collapsing oil drilling rig in Oklahoma. U.S. Department of Health and Human Services, Public Health Service, Centers for Disease Control and Prevention, National Institute for Occupational Safety and Health, September 1998. http://dx.doi.org/10.26616/nioshsface98ok008.

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A driller working at a West Texas oil field died when he fell from a derrick board he was standing on as it was being lifted into place by a forklift. U.S. Department of Health and Human Services, Public Health Service, Centers for Disease Control and Prevention, National Institute for Occupational Safety and Health, December 1998. http://dx.doi.org/10.26616/nioshsface98tx073.

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