By Simon Glendinning
Jacques Derrida, the French thinker, wrote such famed works as Writing and distinction, Speech and Phenomena, and On Grammatology, has made vital contributions to either post-structuralism and post-modern philosophy, and certainly has challenged a number of the unquestioned assumptions of our philosophical culture. yet he's so much renowned--or condemned--for his severe process referred to as "deconstruction."
In this Very brief creation, Simon Glendinning explores either the trouble and value of the paintings of Derrida. He argues that Derrida's not easy principles make an important contribution to, and supplying a robust interpreting of, our philosophical historical past. protecting Derrida opposed to the various assaults from the analytical philosophical neighborhood, he makes an attempt to teach why Derrida's paintings factors such severe reactions. the writer explains Derrida's distinct mode of engagement with our philosophical culture, and contends that this isn't a in basic terms destructive factor. via exploring his most famed and influential texts, Glendinning indicates how and why Derrida's paintings of deconstruction is electrified no longer by means of a "critical frenzy," yet by way of a loving recognize for philosophy.
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Extra resources for Derrida: A Very Short Introduction (Very Short Introductions)
I thought it was hopeless. GAUS: Is there a definite event in your memory that dates your turn to the political? ARENDT: I would say February 27, 1933, the burning of the Reichstag, and the illegal arrests that followed during the same night. The socalled protective custody. As you know, people were taken to Gestapo cellars or to concentration camps. What happened then was monstrous, but it has now been overshadowed by things that happened later. This was an immediate shock for me, and from that moment on I felt responsible.
De facto he is the guardian of historical truth, the truth of facts. And we know how important these guardians are from Bolshevik history, for example, where history is rewritten every five years and the facts remain unknown: for instance, that there was a Mr. Trotsky. Is this what we want? Is that what governments are interested in? GAUS: They might have that interest. But do they have that right? ARENDT: Do they have that right? They do not appear to believe it themselves-otherwise they would not tolerate universities at all.
People who become organized have in common what are ordinarily called interests. The directly personal relationship, where one can speak of love, exists of course foremost in real love, and it also exists in a certain sense in friendship. There a person is addressed directly, independent of his relation to the world. Thus, people of the most divergent organizations can still be personal friends. But if you confuse these things, if you bring love to the negotiating table, to put it bluntly, I find that fatal.