Christopher Wise in his book Derrida, Africa, and the Middle East ( 2009 ) places Derrida's work in the historical context of his North African origins, an argument first briefly made by Robert J. C. Young in White Mythologies: Writing History and the West ( 1990 ) and extended in his Postcolonialism: An Historical Introduction ( 2001 ) where Young surveys the writings of numerous theorists and situates the whole framework of Derrida's thinking in relation to the impact of growing up in the colonial conditions of French Algeria.

" At least part of the negative academic reception to Sexual Personae can be attributed to Paglia's ignoring such prominent structuralist / post-structuralist thinkers as Althusser, Derrida, Foucault and Lacan, knowledge of whom had become de rigueur in the academic humanities by the book's 1990 publication.

Derrida then sees these differences, as elemental oppositions ( 0-1 ), working in all " languages ", all " systems of distinct signs ", all " codes ", where terms don't have an " absolute " meaning, but can only get it from reciprocal determination with the other terms ( 1-0 ).

This explains Derrida ´ s worry to always distinguish his procedure from Hegel's one:

Derrida would argue there about the problem he found in the constant appeal to " normality " in the analytical tradition from which Austin and Searle were only paradigmatic examples.

It is for this reason that Derrida distances his use of the term deconstruction from poststructuralism, a term that would suggest philosophy could simply go beyond structuralism.

Derrida states that “ the motif of deconstruction has been associated with " poststructuralism "" but that this term was " a word unknown in France until its “ return ” from the United States.

However, by the late 1960s, many of Structuralism's basic tenets came under attack from a new wave of predominantly French intellectuals such as the philosopher and historian Michel Foucault, the philosopher and social commentator Jacques Derrida, the Marxist philosopher Louis Althusser, and the literary critic Roland Barthes.

Heidegger's interest in Derrida is said by Braun to have been considerable ( as is evident in two letters, of September 29, 1967 and May 16, 1972, from Heidegger to Braun ).

Jacques Derrida made emphatic efforts to displace the understanding of Heidegger's work that had been prevalent in France from the period of the ban against Heidegger teaching in German universities, which amounted to an almost wholesale rejection of the influence of Jean-Paul Sartre and existentialist terms.

Because of Derrida's vehement attempts to " rescue " Heidegger from his existentialist interpreters ( and also from Heidegger's " orthodox " followers ), Derrida has at times been represented as a " French Heidegger ", to the extent that he, his colleagues, and his former students are made to go proxy for Heidegger's worst ( political ) mistakes, despite ample evidence that the reception of Heidegger's work by later practitioners of deconstruction is anything but doctrinaire.

The work most notably came under attack from a young philosopher who had been a student on Foucault's psychology course at the École Normale Supérieure, Jacques Derrida ( 1930 – 2004 ).

Derrida was born on July 15, 1930, in El Biar ( Algiers ), French Algeria, into a Sephardic Jewish family originally from Toledo that became French in 1870 when the Crémieux Decree granted full French citizenship to the indigenous Arabic-speaking Jews of French Algeria.

On the first day of the school year in 1942, Derrida was expelled from his lycée by French administrators implementing anti-Semitic quotas set by the Vichy government.

During the Algerian War of Independence, Derrida asked to teach soldiers ' children in lieu of military service, teaching French and English from 1957 to 1959.

Following the war, from 1960 to 1964, Derrida taught philosophy at the Sorbonne, where he was assistant of Suzanne Bachelard ( daughter of Gaston ), Canguilhem, Paul Ricœur ( who in these years coined the term School of suspicion ) and Jean Wahl.

Derrida then sees these differences, as elemental oppositions ( 0-1 ), working in all " languages ", all " systems of distinct signs ", all " codes ", where terms don't have an " absolute " meaning, but can only get it from reciprocal determination with the other terms ( 1-0 ).

In the deconstruction procedure, one of the main concerns of Derrida is not to collapse in Hegel ´ s dialectic where these oppositions would be reduced to contradictions in a dialectic whose telos would, necessarily, be to resolve it into a synthesis, The presence of Hegelianism was enormous in the intellectual life of France during the second half of the 20th century with the influence of Kojève and Hyppolite, but also with the impact of dialectics based on contradiction developed by Marxists, and including the existentialism from Sartre, etc.

This explains Derrida ´ s worry to always distinguish his procedure from Hegel's one.

Derrida differed from other participants by his lack of explicit commitment to structuralism, having already been critical of the movement.

The attempt to " ground the meaning relations constitutive of the world in an instance that itself lies outside all relationality " was referred to by Heidegger as logocentrism, and Derrida argues that the philosophical enterprise is essentially logocentric, and that this is a paradigm inherited from Judaism and Hellenism.

In this work, Derrida interprets passages from the Bible, particularly on Abraham and the Sacrifice of Isaac, and from Søren Kierkegaard's Fear and Trembling.

Derrida has often been the target of attacks by analytic philosophers ; an attack of major significance was their 1992 attempt at stopping Cambridge University from granting Derrida an Honorary Doctorate.

Derrida insisted that a distinct political undertone had pervaded his texts from the very beginning of his career.

* Derrida Eyes of the University: Right to Philosophy 2, pp. 113 – 128

* Elisabeth Roudinesco, Philosophy in Turbulent Times: Canguilhem, Sartre, Foucault, Althusser, Deleuze, Derrida, Columbia University Press, New York, 2008.

Metaphor and Continental Philosophy: From Kant to Derrida.

* Elisabeth Roudinesco, Philosophy in Turbulent Times: Canguilhem, Sartre, Foucault, Althusser, Deleuze, Derrida, Columbia University Press, New York, 2008.

* Élisabeth Roudinesco, Philosophy in Turbulent Times: Canguilhem, Sartre, Foucault, Althusser, Deleuze, Derrida, Columbia University Press, New York, 2008.

The continuing stream of books on Derrida — over 150 titles since 2000 versus about 25 for John Searle and about 40 for Richard Rorty, for example — indicates no abatement in the popularity of deconstruction in relation to other competing trends in Philosophy.

This essay was later collected in Dissemination, one of three books published by Derrida in 1972, along with the essay collection Margins of Philosophy and the collection of interviews entitled Positions.

* Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida, with Jürgen Habermas ( Chicago & London: University of Chicago Press, 2003, ISBN 978-0-226-06666-0 ).

* Derrida ( 1976 ) Where a Teaching Body Begins and How It Ends, republished in Who's Afraid of Philosophy?

* Roudinesco, Elisabeth, Philosophy in Turbulent Times: Canguilhem, Sartre, Foucault, Althusser, Deleuze, Derrida, Columbia University Press, New York, 2008.

), Deconstruction and Philosophy, with essays by Rodolphe Gasché, John D. Caputo, Robert Bernasconi, David Wood, and Derrida.

* " 9 / 11 and Global Terrorism: A Dialogue with Jacques Derrida ," excerpt from Philosophy in a Time of Terror – Dialogues with Jürgen Habermas and Jacques Derrida by Giovanna Borradori

Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida Sens Public International Web Journal.

He was co-founder of the International College of Philosophy with Jacques Derrida, François Châtelet, and Gilles Deleuze.

The Philosophy Faculty at Cambridge courted controversy amongst the academic community in March 1992, when three of its members posed a temporary veto against the awarding an honorary doctorate to Jacques Derrida ; they and other non-Cambridge proponents of analytic philosophy protested the granting on the grounds that Derrida's work " did not conform with accepted measures of academic rigor.

* Jacques Derrida, " Ousia and Gramme: Note on a Note from Being and Time ," Margins of Philosophy ( Chicago: University of Chicago Press, 1982 ).

* Roudinesco, Elisabeth, Philosophy in Turbulent Times: Canguilhem, Sartre, Foucault, Althusser, Deleuze, Derrida, Columbia University Press, New York, 2008.

* Controversy over the Possibility of a Science of Philosophy ( pdf ) a debate between Laruelle and Derrida ( from La Décision Philosophique, No. 5, April 1988, pp. 62 – 76 ) translated by Robin Mackay

* Jacques Derrida, " Signature, Event, Context " in Margins of Philosophy

* Saving the Text: Literature / Derrida / Philosophy ( 1981 )