Writing in Reserve: Deconstruction on the Net

Of Grammatology (chapter 2) Speech and writing according to Hegel Spectres of Marx (excerpt)
Margins: Différance Afterw.rds (trilingual) Signature, Event, Context
Impromptu Remarks Applied Derrida (Luton, England) What about Godard ?
Letter to a Japanese Friend Jewish mysticism?
( English or German )
Nicht was Du denkst
Forget it by heart Die Signatur aushöhlen Collectors’ items
An e-mail to Freud: extracts Excuse me, but I never said exactly so Monsters? Monsters!
This is no lie Politik,Gesetz, Freundschaft Our Teratology
UNESCO (trilingual) Villanova Conversations Geoff Bennington
on JD
A One Liner From Russia Foreign Body
Virtual Objections Theatre of the Invisible Nietzsche and the Machine
Make the Spectral Table Dance The Deconstruction of Actuality Antonin Artaud
Edmond Jabes There’s no one Narcisissm Pas, Parages (excerpts)
Enter the Glasweb Religion
(French or English)
Cahiers de cinéma (German transl.)
LA Weekly interview Cardozo Law School interview Niemand ist unschuldig
Le siecle et le pardon Structure, Sign, and Play in the Discourse of the Human Sciences Frontiers: Bennington eBook
Entretien avec Robert Maggiori Rencontre avec Jean-Michel Olivier Interview with Geoff Bennington
Le siecle et le pardon Structure, Sign, and Play in the Discourse of the Human Sciences Bibliographical data
  • Of Grammatology

by: Jacques Derrida

download link:

http://www.megaupload.com/?d=F2FBECE4

  • Margins of Philosophy

by: Jacques Derrida

http://ifile.it/qfm628/gigapedia_0226143260_derrida_-_margins_of_philosophy.pdf

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One thought on “Writing in Reserve: Deconstruction on the Net

  1. The story of post modern critic of metaphysics and theology starts with Nietzsche. His philosophy is very radical for Nietzsche metaphysics and theology was a delusion. The desire for any metaphysical or theological system is an exercise in self-deception. Nietzsche did not approve of traditional conception of knowledge and truth. He did not accept the correspondence theory of truth. Truth is not correspondence of proposition to reality. There is no independently real world. Therefore, a true description of world is not possible. The so called truth is constructed by man in keeping with his own purposes. All metaphysical and theological descriptions of the world are only metaphorical pictures. Truths are illusions which we have forgotten are illusions. There are no facts there are only interpretations. The will to power is the basic features of all existence (David West, P 19).
    For later Wittgenstein language can be employed multifunctionally: descriptively, metaphorically, symbolically, prescriptively, exhortatively, parabolically, allegorically and in many other ways. The metaphysical picture of the relationship between language and reality lies outside language. Therefore, it is impossible to arrive at truth defined as correspondence with or picturization of reality. Our ideas are not lurking within words. Ideas are always symbolically embodied and essentially inseparable. Therefore, a philosophical and theological quest for a final, objective, transcendental, universal and eternal account of reality is a conceptual or linguistic confusion.
    Faucault tried to show how humans discourse operates in relation to non-discursive and socio-political formations. Like Nietzsche, Foucault tried to reveal how knowledge is inspirable form power. For Foucault power produces knowledge rather power and knowledge directly imply each other. There is no power relation without the correlative constitution of a field of knowledge. Conversely, there is no knowledge that doses not presuppose and constitute at the same time a power relation. Any philosophical or theological truth is linked in a circular relation with systems of power. Truth is not outside power. Each society has its own regime of truth. Since statements can be held as true or arguments regarded as valid only in relation to a power structure, it makes no sense to ask for the rational credentials the power structure itself. In view of the same, philosophical or theological disagreements cannot be adjudicated on some objective foundations: for all foundations and all substances themselves are fabricated
    Derrida launched a major critique of traditional western metaphysics and theology. For Derrida, meaning and truth can never be transcendentally grounded. It is so because language which was mistakenly supposed to be a system of the communication of the meaning and truth is actually a play of differences. Western metaphysical philosophers and theologians have always been denying language to be a play of differences. They have been attempting to fix the play of differences. Every such attempt has assumed a binary opposition, one term of which is taken to be prior to and superior to other. The second term is made out to derivative, accidental and unimportant. Derrida brings out the arbitrary, recommendatory and non-corrosive character of such a hierarchisations. Such an exercise is at the heart of Derrida’s deconstruction. The ideal limits and the central concepts of metaphysical and theological systems are deconstructed by Derrida, by showing how what is excluded as secondary and derivative is infact, at least, as primordial as the so called original metaphysical or theological concepts. Such a revelation exposes the arbitrary nature of what have been taken as absolutes. What is revealed is that the so called transcendental essences taken as an absolute point of reference, are actually arbitrary signifiers. They are arrested from the chain of signifiers and privileged by a power group. In this process, the power group freezes the play of differences and imparts an artificial fixed structure of society. In this way, Derrida is trying to undermine the entire metaphysical or theolological quest for what is ultimately Real. According to Derrida, we can not ground truth in reality for it consists in a web of signifiers that refer to each other and not to something beyond the appearances.

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