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.
Full textRichmond, Sarah. "Derrida and Davidson." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335675.
Full textSmith, Robert Rowland. "Derrida and autobiography." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317779.
Full textDick, Maria-Daniella. "Dante ... Joyce : Derrida." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2494/.
Full textOliveira, Rodrigo Lopes de Barros. "Derrida com Makumba." Florianópolis, SC, 2008. http://repositorio.ufsc.br/xmlui/handle/123456789/91033.
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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.
Pigozzo, Chiara Alice. "Derrida filosofo politico." Doctoral thesis, Università degli studi di Padova, 2011. http://hdl.handle.net/11577/3421708.
Full textIn 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.
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.
Full textSentuna, Baris. "Heidegger And Derrida On Death." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12605658/index.pdf.
Full texts 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.
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.
Full textLe 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.
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.
Full textA 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.
Tsai, Shih-Wei. "L'identité spectrale : Derrida, bouddhisme, confusianisme." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3007/document.
Full textThis study is focused on ghost (spectral) identity. The research is undertaken from cultural and political perspectives. The main contention of this research is to show that the main problem of personal identity is its inseparability from the concept of its birth. The normal concept of identity serves as the foundation of an ideal self, which can never be realized. The problem is that it is constructed on a mistaken foundation, which leads this personal identity to become a ghost (spectral). Therefore, when, on the basis of this faulty construction of personal identity, we obtain the Other, it is an alienated personal identity. At the same time, this construction of personal identity produces an alienated culture and politics, and even a ghost (spectral) government(Part I). Consequently, this study proposes to deconstruct (Derrida) this warped concept of personal identity, in order to open the way to construct a new ghost (spectral) personal identity. This new ghost (spectral) personal identity is shown to be an even more conscious personal identity. This new personal identity is shown to arise from language and to serve as the possibility of personal identity formation in the living house of being, (Part II). However, we still must return to the assumption that identity is never born or even that fundamentally identity does not exist at all, because the existence of identity as a metaphysically necessary supposition would make us necessarily face a sort of consciousness of the meaning of our own identity (Part III). But, how then are we to undertake ethical and political reflection and action? Mustn’t we temporarily turn back to the acceptibility of the concept of personal identity? However, on closer examination, it turns out that the ghost (spectral) personal identity that reveals the truth of life in fact is just a sort of unreal personal identity or a sort of flowing, impermanent personal identity. As to this absent personal identity, its true meaning can only come from the future. In the meantime, let us just let the identity float and haunt just like a ghost (spectre)
Felka, Rike. "Psychische Schrift : Freud, Derrida, Celan /." Wien : Turia & Kant, 1991. http://catalogue.bnf.fr/ark:/12148/cb35708981h.
Full textSchubbach, Arno. "Subjekt im Verzug : zur Rekonzeption von Subjektivität mit Jacques Derrida /." Zürich : Chronos, 2007. http://deposit.ddb.de/cgi-bin/dokserv?id=2817311&prov=M&dok_var=1&dok_ext=htm.
Full textRayment-Pickard, Hugh Douglas John. "Derrida, god and death : the theme of death in Derrida's readings of Husserl and Heidegger." Thesis, Goldsmiths College (University of London), 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301141.
Full textDonvez, Brigitte. "Traduction et traductibilité chez Jacques Derrida." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0005/MQ36684.pdf.
Full textDucharme, Olivier. "Derrida ou la rayure de l'origine." Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25140/25140.pdf.
Full textMeliz, Ergin. "East-West entanglements : Pamuk, Özdamar, Derrida." Thesis, University of British Columbia, 2009. http://hdl.handle.net/2429/22480.
Full textConnors, Clare. "Figuring force from Nietzsche to Derrida." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.527290.
Full textTiplady, Jonathan. "Derrida and the problem of literature." Thesis, University of Sussex, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.414785.
Full textMcGee, A. J. "Derrida and the necessity of metaphysics." Thesis, University of Essex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343548.
Full textHong, Qiaoyun. "Déconstruction et démocratie chez Jacques Derrida." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H203.
Full textOur study aims to show how Derrida thinks of democracy through deconstruction which is his own and unique approach. Our philosopher presents his thinking on democracy from a concept of friendship which, according to him, gives the model of the just relationship between human. We can say that he seeks to rethink the base of politics with this concept of friendship through a work of inheritance, criticism, sometimes rejection, and finally deconstruction. Derrida begins to deconstruct the notion of friendship through a quote: “O my friends, there is no friend.”, and from there, he emphasizes and queries a series of contradictions on the idea of friendship in philosophical history. The concept of friendship rethought by the work of deconstruction in Derrida connects to the idea of surviving which goes beyond death in relation with mourning. Friendship then opens a door to the future, through the Derridian theory of the trace and the différance which is linked to the movement of spacing and duration. At the same time, Derrida evokes the possibility of thinking friendship from its opposite, including converting the friend into enemy, he thus scrutinizes the political relation friend / enemy on the ethical plan to rethink it according to the requirement of justice. For this, he introduces the idea of the other and of hospitality. The thesis ends on the importance of the concept of the other in Derrida which is linked with the theme of hospitality in his philosophy, in order to develop his political theory around the “democracy to come”
Briggs, Robert. "Derrida and the question of discipline." Thesis, Briggs, Robert (2000) Derrida and the question of discipline. PhD thesis, Murdoch University, 2000. https://researchrepository.murdoch.edu.au/id/eprint/50235/.
Full textRezende, de Souza Pinto Gabriel. "Droit et Normativité chez Jacques Derrida." Electronic Thesis or Diss., Paris 8, 2018. http://www.theses.fr/2018PA080114.
Full textSince the late 1980s, there has been a disagreement among Derrida scholars as to whether or not there is an « ethical turn » in his philosophy. Although the meanings of the terms « ethical » and « turn » still divide commentators, partisans of both camps presuppose one thing: Derrida cannot be a normativist.This dissertation challenges the tacit consensus among these commentators, namely, that Derrida’s philosophy is opposed to « norms ». Rejecting the distinction between a « young » and a « late » Derrida, we show that the problem of normativity has been correlated with the deconstruction of logocentrism since his earliest works. The fact that Western metaphysics has always repressed writing and the logic of the trace determines a particular configuration of the field of practical philosophy. Within this framework, normative truth is conceived as the intimacy of a commanding voice: we call this logonomocentrism. Just as Derrida argues that « archi-writing » is the condition of possibility of all speech — and appearance in general — we argue that « archi-law » is the condition of possibility of normativity. Hence, « writing » and « law » share a common destiny. The traditional elements used to describe, in metaphysical terms, the secondarity (and submission) of law and writing allow us to think an excess that puts into motion the field of practical philosophy : « distance », « supplement », « representation », but also « institution », « arbitrary », « violence » and « technique »
Baker, Aislin J. K. "Postmodern time : Derrida, Deleuze, and the shift /." Title page, table of contents and abstract only, 2001. http://web4.library.adelaide.edu.au/theses/09AR/09arb1671.pdf.
Full textBlincoe, Nicholas Joseph. "Derrida and economics : the economics of depression." Thesis, University of Warwick, 1992. http://wrap.warwick.ac.uk/57034/.
Full textLane, Richard J. "Functions of the Derrida Archive : philosophical receptions." Thesis, University of Sussex, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.320418.
Full textMacdonald, Iain. "The concept of repetition : Heidegger, Kierkegaard, Derrida." Thesis, University of Essex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387827.
Full textFREIRE, MARIA CONTINENTINO. "WRITING AND DECONSTRUCTION OF LANGUAGE IN DERRIDA." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=16176@1.
Full textEsta dissertação acompanha a desconstrução do conceito de linguagem e o desenvolvimento de uma noção alargada de escritura pensadas por Derrida na primeira parte do livro Gramatologia. O primeiro capítulo aborda a constatação de um rebaixamento da escrita em relação à fala inerente ao conceito tradicional de linguagem que marca todo o pensamento ocidental, inscrevendo-o no que Derrida chama de uma clausura metafísica. Apontando um movimento de transbordamento do conceito de linguagem, que no século XX se deixa ver melhor do que nunca, o filósofo anuncia a possibilidade de liberação de uma noção radical de escritura que nos permite pensar diferentemente da lógica binária opositiva. O segundo capítulo é dedicado à leitura derridiana do Curso de lingüística geral, de Ferdinand de Saussure, em sua desconstrução do conceito logocêntrico do signo lingüístico e à apresentação de quase-conceitos chaves para o pensamento da desconstrução como rastro e différance. E, finalmente, o terceiro capítulo, traz à tona uma discussão sobre a condição de (im)possibilidade de todo projeto científico levando-se em conta este quase-conceito derridiano de escritura.
This dissertation follows the deconstruction of a traditional concept of language and the development of an enlarged notion of writing presented by Derrida in the first part of the book Of grammatology. The first chapter approaches the perception of a degradation of the writing in relation to speaks inherent to the traditional concept of language that marks all western thought, inscribing it in what the philosopher calls a metaphysics enclosure. Pointing a movement of overflow of the concept of language, that can be felt better than never in the XX century, Derrida announces the possibility of a radical notion of writing that allows us to think differently than the binary opposition logic. The second chapter is dedicated to Derrida’s reading of Saussure’s “Course in general linguistics” and his deconstruction of the logocentric concept of the linguistic sign and the presentation of some of his most important quasi-concepts as trace and différance. Finally, the third chapter brings the discussion about the condition of (im)possibility of every scientific project taking into account Derrida’s quasi-concept of writing.
FERNANDES, DEBORA GILL. "RETHINKING THE HUMAN FROM HEIDEGGER AND DERRIDA." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=30230@1.
Full textCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
PROGRAMA DE DOUTORADO SANDUÍCHE NO EXTERIOR
Esta pesquisa tem como objetivo re-pensar o humano por meio da leitura de dois grandes pensadores, tendo em vista a existência do Dasein humano em Martin Heidegger e do rastro em Jacques Derrida. Repensar o humano se torna fundamental, na medida em que ele foi e é tomado como algo determinado ou determinável, como uma unidade que pode ser encontrada em sua essência e definida a partir de características específicas. Este modo de pensar e tomar o dito humano aparecem em diversos discursos sejam eles filosóficos, psicológicos ou do senso comum. O que resulta daí é uma relação com este suposto humano a partir de determinações pré-definidas, muitas vezes coisificadas, enclausuradas, tomadas como óbvias e, dessa forma, inquestionadas. Martin Heidegger foi um pensador de grande importância para repensar o humano, destruindo as bases que sustentavam as determinações deste e abrindo espaço para compreender outro modo de se relacionar com ele. A destruição metafísica do humano aparece em uma de suas obras capitais Ser e tempo (1927) a partir da analítica existencial do Dasein. Analítica esta fundamental para pensarmos o modo como Heidegger passa a re-pensar o humano e o lugar deste Dasein humano no início de seu pensamento. Em seguida, este Dasein humano será apresentado em obras mais tardias, onde Heidegger aborda o tema do humanismo de modo mais direto e apresenta a relação deste re-pensar junto à psicoterapia em seminários de Zollikon. Posteriormente a partir de uma desconstrução derridiana tentaremos abordar os limites desta destruição heideggeriana do humano, apontando alguns elementos de suma importância no pensamento de Jacques Derrida para que possamos alargar estes limites, re-marcando-os e transbordando-os. As obras utilizadas nesta passagem da pesquisa serão textos em que Derrida dialoga mais diretamente com Heidegger e aponta e acena para estas marcas e suas re-marcas. Por fim, será apresentado o re-pensar e o re-marcar o humano a partir de leituras derridianas em que o autor tangencia e responde às demandas e chamados de um quem, um quem humano, um quem, talvez, derridiano. Tais remarcas terão como objetivo acenar para um re-pensar o humano a partir do rastro (Trace), fazendo tremer as supostas relações em jogo deste humano na filosofia, nas ciências humanas, na experiência diária e na psicoterapia.
This research aims to re-think the human being through the reading of two major philosophers, thinking the Dasein s existence in Martin Heidegger and the trace in Jacques Derrida. Rethinking the human becomes fundamental once he was understood as something determined or determinable, as an unit that can be found in his essence and defined by specific characteristics. This way to think and understand the so called human appears in different speeches whether they are philosophical, psychological or from the common sense. Resulting in a relation with this so-called human within pre-defined determinations, often objectified, closed and taken as an obvious fact and, thus, unquestioned. Martin Heidegger was an important philosopher to the rethinking of the human on destroying the basis underlaying human determinations, making way to understand another approach on how to relate to him. The metaphysical destruction of this human appears in one of his capital works Being and Time (1927) and from the existential analytic of Dasein. This analytic is paramount to think how Heidegger starts to re-think the human and the place of this human Dasein at the beginning of his thought. Subsequently, this human Dasein will be presented in his later works, where Heidegger approaches the humanism theme more directly and presents the relation of this re-thinking with the psychotherapy in the Zollikon seminars. Furthermore, we will try to approach the limits of this heideggerian destruction of the human from a derridian deconstruction, pointing out some important elements from the thought of Jacques Derrida to be able to extend this limits, re-marking them and overflowing them. The texts used at this point of the research will be the ones in which Derrida dialogues more directly with Heidegger. Pointing out these marks and their re-marks. Finally, the human rethinking and re-marking will be presented from derridian readings, in which the author tangents and responds to the demands and calls of a who, a human who, a who, maybe derridian. These remarks will aim to re-think the human from the trace, shaking this human s supposed relations, at stake in philosophy, in human sciences, in everyday experiences also in psychotherapy.
Martin, Noah Gabriel. "Husserl and Derrida : the origins of history." Thesis, University of Sussex, 2016. http://sro.sussex.ac.uk/id/eprint/61302/.
Full textDiakoulakis, Christoforos. "Jacques Derrida and the necessity of chance." Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/43290/.
Full textPavez, Muñoz Javier. "Jacques Derrida: la política de la sobrevida." Tesis, Universidad de Chile, 2013. http://www.repositorio.uchile.cl/handle/2250/117006.
Full textNo autorizada su publicación a texto completo, según petición de su autor
La tesis plantea un examen en torno al cuasi-concepto de «sobrevida» (survie) en Jacques Derrida. En tal examen, se propone que la “sobrevida” tiene la estructura del temprano concepto de “huella” (trace) y que se implica, políticamente, con lo que nuestro autor alrededor de los noventas llama “lógica espectral” o “fantología”. Que tal implicación sea de carácter político, quiere decir que en la obra de Derrida no habría un giro ético-político a partir de los años ochentas o noventas sino lo que él llama, en Parages, una variación de “motivos más que de temas”. Considerando esta variación derridiana de motivos, el desarrollo de la investigación involucra, por una parte, trazar líneas vinculantes entre el motivo de la “sobrevida” y la cuestión de la “escritura” y la “huella” bajo lo que se podría denominar la deconstrucción del presente viviente, a partir de sus primeros trabajos respecto de la fenomenología de Edmund Husserl. Por último, se propone cierta política de la sobrevida, que, más allá del presente viviente y con la intensidad de lo imposible, atañe a la lógica de la espectralidad o fantología (hantologie), desarrollada en sus textos más tardíos. En dicha vinculación se propone, ante la pertinencia política de la afirmación de la vida, desplegar el concepto de “sobrevida” como la operación que desconstruye la forma fenomenológico-trascendental de denominar lo vivo de la vida. Bajo el índice de la “huella” que desbarata cualquier plenitud o cualquier distinción entre presencia/ausencia, la operación que denominamos “política de la sobrevida” consistiría en un sobrevivir que, como escribe Derrida en Espectros de Marx, está “más allá de la vida o la muerte efectiva, más allá del presente vivo en general”
Chapman, Edmund William. "Afterlives : Benjamin, Derrida and literature in translation." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/afterlives-benjamin-derrida-and-literature-in-translation(9d8f0d0e-bf19-44cb-97a3-a4120942f64a).html.
Full textKrebs, Victor J. "Gramáticas espectrales. Entre Wittgenstein, Deleuze y Derrida." Pontificia Universidad Católica del Perú, 2016. http://repositorio.pucp.edu.pe/index/handle/123456789/119337.
Full textTanto Derrida como Deleuze concuerdan en que con el advenimiento de la imagen en movimiento y el arte del cine, necesitamos articular una nueva ontología o –en palabras de Wittgenstein–, una nueva gramática. Derrida sugiere por lo menos esto, cuando reflexiona sobre lo que llama el retorno de los fantasmas, que él atribuye al advenimiento del cine y de los medios de la comunicación. Deleuze hace lo mismo en sus estudios de cine, y en particular en lo que llama la imagen-tiempo. Ambos tallan un espacio gramatical donde se abre un lugar para poder hablar de una experiencia que funde, paradójica, y problemáticamente lo real y lo virtual. Wittgenstein está rastreando esta gramática en sus discusiones sobre la experiencia interna y en sus observaciones sobre el fenómeno de ver aspectos. Articular una nueva gramática requiere también de una nueva forma de ver y esta nueva visión es el propósito desus métodos; métodos “clarividentes” podríamos llamarlos, siguiendo a Deleuzecuando describe lo que la imagen-tiempo propicia en el espectador, en la medida en que nos permite ver más allá de las cosas a sus aspectos, más allá de las substancias a los procesos. En otras palabras nos entrenan a pensar en la imagen en movimiento. La filosofía es por lo tanto siempre una labor de duelo y un comercio con fantasmas. Lo que esto significa es que Wittgenstein es –como Derrida y Deleuze lo son también– un filósofo del devenir
Rizo-Patrón, de Lerner Rosemary. "Dialogue and Deconstruction. The Gadamer-Derrida Encounter." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112883.
Full textRegazzoni, Simone. "Jacques Derrida e la decostruzione del politico." Paris 8, 2005. http://www.theses.fr/2005PA082526.
Full textThe deconstruction of the political in the works of J. D. Is conceived of as an answer to a process of deconstruction that is going on within the things themselves. This answer is articulated as a destabilization of the conceptual legacy of the onto-theological-political tradition, which starting from Plato has thought of the political as a space of the communitarian and sovereign One. We have tried to reconstruct the articulation of this answer, which deals with the concepts of law, life, sovereignty, democracy, by taking into account the whole derridian corpus. Indeed, we think that it is not possible to understand the scope of the deconstruction of the political without analyzing the deconstructing work carried out on the philosophical legacy and the logo-centric structure. From a methodological standpoint, our task has been performed according to three different ways of reading: the commentary, the active interpretation and the scrutiny of some specific themes
Horváth, Eszter. "Deleuze, Derrida : la doublure de la différence." Paris 8, 2005. http://www.theses.fr/2005PA082693.
Full textRuff, Pierre-Yves. "Derrida, l'ecriture et la place de l'autre." Université Marc Bloch (Strasbourg) (1971-2008), 1996. http://www.theses.fr/1996STR20053.
Full textThis thesis is, first of all, a journey through or across derrida's work. Its purpose is not to untangle the "content" of the thought signed derrida. It aims rather - in so much as it is possible - to work within derrida's text in the same way he himself approaches the works that he reads. This implies a close attention to writing and in this particular case demands an approximate if at times vertiginous textual mimesis. Two chapters themselves divided into paragraphs alone form the uncommun architecture of the thesis. The first one leads from the "end of the book" to the blurring which becomes apparent under the erasure; the second one attempts a new departure under the title of the call and leads to the imminent arrival of the other. Thus, these two chapters are the two curved slopes of a single journey, which is above all the mark of a recognition, the unsigned sign of a trajectory accomplished in the pas of the other derrida
Ghanem, Hiba. "Translating justice : between Al-Farabi and Derrida." Thesis, Lancaster University, 2015. http://eprints.lancs.ac.uk/76823/.
Full textSato, Yoshiyuki. "Pouvoir et résistance : Foucault, Deleuze, Derrida, Althusser /." Paris : l'Harmattan, 2007. http://catalogue.bnf.fr/ark:/12148/cb41044229p.
Full textDusi, Christian <1976>. "Linguaggio e interpretazione tra Davidson e Derrida." Doctoral thesis, Università Ca' Foscari Venezia, 2005. http://hdl.handle.net/10579/839.
Full textOde, Erik. "Das Ereignis des Widerstands : Jacques Derrida und Die unbedingte Universität /." Würzburg Königshausen und Neumann, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2839855&prov=M&dok_var=1&dok_ext=htm.
Full textValls, Boix Juan Evaristo. "Proliferancias. Literatura y performatividad en Kierkegaard y Derrida." Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/669639.
Full textThe purpose of this doctoral thesis is to study some of the relationships between language and force on the basis of an analysis of the performative dimension of literature. To this end, a cross-reading of the works of Søren Kierkegaard and Jacques Derrida will be carried out. While in the thought of the former a kind of proto-performativity can be found that, whether as a decentralized authority, irony, faith or indirect communication, disarticulates the productive character of language and turns it into a space of passivity, in the latter literature will embody a performativity that unfolds its force in an incalculable way through a structural deviation or perversion to the functioning of the sign that makes writing a force of rupture. The articulation of these characteristics allows us to outline a literary performativity which, due to its extraordinary, passive and unpredictable nature, we have decided to name with the invented concept of “prolifferance”. The proposal of this term, which entrusts the political dimension of literature to its capacity to displace or depose a symbolic order through the random effects of its force, constitutes the thesis of the present work. Prolifferance is a speech passion rather than a speech act, a disseminated performative, an indirect communication or an excess to words: it gives account of a structural prolixity in language. Hence, prolifferance inaugurates the impossible possibility of the event, and allows us to think of the literary politics of otherness. The first part of this study develops these issues. In the second one, three forms of prolifferance are considered in order to observe their dynamics. Each of these forms stands out for deconstructing one of the instances in which Jakobson established the structure of communication: firstly, the prolifferance of preface thus disarticulates the message as a significant property of a text, and alters the economy of meaning as a circulation of communication; it makes the message the vehicle of a desire. Secondly, the prolifferance of confession deconstructs the figure of the author as a sovereign instance or source of hermeneutic legitimacy; it cultivates, in the word and in the name, a secret, the secretion of a wound, the patience or passion of an unknown truth that enters into writing. Finally, the prolifferance of love letters, an eminent form of the prayer or declaration, removes the figure of the receiver as the sure conclusion of the communicative scene: no one knows who they claim to love when they say they love them; and yet they say it. Prolifferance, the unusual performativity of literature that this doctoral thesis supports, is about this gap between talking and saying. In this decoupling between language and meaning, which coincides with the decoupling between meaning and sovereignty, the politics of writing that it vindicates is established.
Maldonado, Soto Carmen Gloria. "Técnica y espíritu en Heidegger según Jacques Derrida." Tesis, Universidad de Chile, 2011. http://www.repositorio.uchile.cl/handle/2250/108711.
Full textNuestro mundo contemporáneo pareciera cada vez más marcado por la velocidad con que se suceden los cambios sobre todo a nivel científico y técnico. Los avances en los ámbitos de la ingeniería genética y de la biotecnología, las significativas y profundas transformaciones de la actual economía, cuyas crisis proliferan ya de manera instantánea y a nivel planetario. El uso generalizado de ordenadores, los avances en materia de cibernética y robótica, los progresos en el área de las comunicaciones, en que los medios de masas se apoderan ya de los dominios más íntimos de nuestras vidas. Experimentamos una especie de aceleración del ritmo vital unido a una creciente crisis de sentido. En este contexto, pareciera que el “diagnóstico” de Heidegger sobre la época actual, que se desenvuelve bajo el sello de la esencia de la técnica moderna, cobra día a día, con mayor fuerza, una renovada vigencia. Ya en 1953, en su conferencia sobre “La Pregunta por la Técnica” (Die Frage nach der Technik), Heidegger se preguntaba si sería destruida la civilización actual. Pero a la vez extremaba su pensamiento buscando la esencia de la técnica. De tal forma que en aquella conferencia, Heidegger planteaba que la técnica no es lo mismo que la esencia de la técnica. De este modo, la esencia de la técnica tampoco es en manera alguna nada técnico. Decía Heidegger: «La técnica sería un modo de hacer salir lo oculto, esencia en la región en la que acontece el hacer salir lo oculto y el estado de desocultamiento, donde acontece la aletheia, la verdad».
Ramírez, Guzmán Loreto. "Derrida-Freud y el movimiento de la huella." Tesis, Universidad de Chile, 2010. http://www.repositorio.uchile.cl/handle/2250/108680.
Full textQuadflieg, Dirk. "Differenz und Raum : zwischen Hegel, Wittgenstein und Derrida /." Bielefeld Transcript, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2960514&prov=M&dok_var=1&dok_ext=htm.
Full textChan, Wai-chung, and 陳慧聰. "The insistence of literature in Blanchot and Derrida." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B40887819.
Full textLee, Kyoo Eun. "Cartesian deconstruction : self-reflexivity in Descartes and Derrida." Thesis, University of Warwick, 2000. http://wrap.warwick.ac.uk/4364/.
Full textCheng, Jie-wei. "The Chinese connection : Jacques Derrida and Chinese thought." Thesis, University of Nottingham, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385945.
Full textZhao, Lee Zhuo. "Brunet-Derrida particle systems and selectively accessible paths." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708315.
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