Derrida states that “ Deconstruction is not a method and cannot be transformed into one .” This is because deconstruction is not a mechanical operation.

Derrida warns against considering deconstruction as a mechanical operation when he states that “ It is true that in certain circles ( university or cultural, especially in the United States ) the technical and methodological “ metaphor ” that seems necessarily attached to the very word “ deconstruction ” has been able to seduce or lead astray .” Commentator Richard Beardsworth explains that

Each deconstruction is necessarily different ( otherwise it achieves no work ) and this is why Derrida states that “ Deconstruction takes place, it is an event .” On the other hand, deconstruction cannot be completely untranscendental because this would make it meaningless to, for example, speak of two different examples of deconstruction as both being examples of deconstruction.

Derrida states that deconstruction is not a critique in the Kantian sense. This is because Kant defines the term critique as the opposite of dogmatism.

Derrida states that deconstruction is not an analysis in the traditional sense.

Derrida states that his use of the word deconstruction first took place in a context in which " structuralism was dominant " and its use is related to this context.

Derrida states that deconstruction is an " antistructuralist gesture " because " Structures were to be undone, decomposed, desedimented.

* David B. Allison is an early translator of Derrida and states in the introduction to his translation of Speech and Phenomena that: signifies a project of critical thought whose task is to locate and ' take apart ' those concepts which serve as the axioms or rules for a period of thought, those concepts which command the unfolding of an entire epoch of metaphysics.

Both the concepts of rogue states and the " Axis of Evil " have been criticized by certain scholars, including philosopher Jacques Derrida and linguist Noam Chomsky, who considered it more or less a justification of imperialism and a useful word for propaganda.

Derrida states that his own childhood experiences with anti-Semitism have heightened his sensitivity to racial issues.

In Of Grammatology, Derrida states that grammatology is not a " science of man " because it is concerned with the question of " the name of man.

So for Derrida deconstruction involves “ a certain attention to structures " and tries to “ understand how an ' ensemble ' was constituted.

*( 1973 ) “ Speech and Phenomena ” and Other Essays on Husserl ’ s Theory of Signs, Jacques Derrida

Ricoeur e Derrida a “ margine ” della fenomenologia ", ESD, Bologna 2006.

Hence, Derrida intentionally merges the two terms phallocentrism and logocentrism as “ phallogocentrism ”.

In William Harmon ’ s A Handbook to Literature, for example, aporia is identified as “ a difficulty, impasse, or point of doubt and indecision ” while also noting that critics such as Derrida have employed the term to “ indicate a point of undecidability, which locates the site at which the text most obviously undermines its own rhetorical structure, dismantles, or deconstructs itself ” ( 39 ).

According to Jacques Derrida, meaning in the West is defined in terms of binary oppositions, “ a violent hierarchy ” where “ one of the two terms governs the other .” Within the white / black binary opposition in the United States, the African American is defined as a devalued other.

In philosophy and the humanities, Jacques Derrida, the father of deconstruction, was born in El Biar in Algiers ; Malek Bennabi and Frantz Fanon are noted for their thoughts on decolonization ; Augustine of Hippo was born in Tagaste ( modern-day Souk Ahras ); and Ibn Khaldun, though born in Tunis, wrote the Muqaddima while staying in Algeria.

From the 1960s and 1970s onward, language, symbolism, text, and meaning came to be seen as the theoretical foundation for the humanities, through the influence of Ludwig Wittgenstein, Ferdinand de Saussure, George Herbert Mead, Noam Chomsky, Hans-Georg Gadamer, Roland Barthes, Jacques Derrida and other thinkers in linguistic and analytic philosophy, structural linguistics, symbolic interactionism, hermeneutics, semiology, linguistically oriented psychoanalysis ( Jacques Lacan, Alfred Lorenzer ), and deconstruction.

Derrida proposed the deconstruction of all texts where binary oppositions are used in the construction of meaning and values.

According to Derrida, deconstruction should traverse a phase of " overturning " these oppositions.

This structural difference is the first component that Derrida will take into account when articulating the meaning of différance, a mark he felt the need to create and will become a fundamental tool in his life long work: deconstruction.

Questioned this myth of the presence of meaning in itself (" objective ") and / or for itself (" subjective ") Derrida will start a long deconstruction of all texts where conceptual oppositions are put to work in the actual construction of meaning and values based on the subordination of the movement of " differance ":

This explains why Derrida always proposes new terms in his deconstruction, not as a free play but as a pure necessity of analysis, to better mark the intervals:

Some examples of these new terms created by Derrida clearly exemplify the deconstruction procedure:

In the deconstruction procedure, one of the main concerns of Derrida is not to collapse into 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,

Critics of Derrida have countless times quoted it as a slogan to characterize and stigmatize deconstruction.

" At the same time for Derrida deconstruction is also a " structuralist gesture " because it is concerned with the structure of texts.

" As both a structuralist and an antistructuralist gesture deconstruction is tied up with what Derrida calls the " structural problematic.

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 approaches all texts as constructed around elemental oppositions which all discourse has to articulate if it intends to make any sense whatsoever.

" As mentioned above in section on Derrida's deconstruction of Husserl Derrida actually argues for the contamination of pure origins by the structures of language and temporality and Manfred Frank has even referred to Derrida's work as " Neostructuralism " and this seems to capture Derrida's novel concern for how texts are structured.

The popularity of the term deconstruction combined with the technical difficulty of Derrida's primary material on deconstruction and his reluctance to elaborate his understanding of the term has meant that many secondary sources have attempted to give a more straightforward explanation than Derrida himself ever attempted.

Jacques Derrida has had a huge influence on contemporary political theory and political philosophy.

Philosopher John Deely has argued for the contentious claim that the label " postmodern " for thinkers such as Derrida et al.

In Jacques Derrida's response, " Sokal and Bricmont Aren't Serious ," first published in Le Monde, Derrida writes that the Sokal hoax is rather " sad ," not only because Alan Sokal's name is now linked primarily to a hoax, not to science, but also because the chance to reflect seriously on these issues has been ruined for a broad public forum that deserves better.

Saussure's insistence on the arbitrariness of the sign has also influenced later philosophers and theorists such as Jacques Derrida, Roland Barthes, and Jean Baudrillard.

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.

Especially influential here has been the work of Jacques Lacan, an avid reader of literature who used literary examples as illustrations of important concepts in his work ( for instance, Lacan argued with Jacques Derrida over the interpretation of Edgar Allan Poe's " The Purloined Letter ").

Derrida has often been criticized by academics, such as the analytic philosopher Willard Van Orman Quine.

Derrida once explained that this assertion " which for some has become a sort of slogan, in general so badly understood, of deconstruction (...) means nothing else: there is nothing outside context.

Derrida approaches all texts as constructed around elemental oppositions which all speech has to articulate if it intends to make any sense whatsoever.

On several occasions Derrida has acknowledged his debt to Husserl and Heidegger, and stated that without them he would have not said a single word.

Though Derrida addressed the American Philosophical Association at least on one occasion in 1988, and was highly regarded by some contemporary philosophers like Richard Rorty, Alexander Nehamas, and Stanley Cavell, his work has been regarded by other analytic philosophers, such as John Searle and Willard Van Orman Quine, as pseudophilosophy or sophistry.

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 has sometimes been characterized by the Analytic philosophy tradition as belonging to its ' ancestral antagonist ', the Continental philosophy tradition.

Derrida seems to have viewed Bennington in particular as a kind of rabbinical explicator, noting at the end of the " Applied Derrida " conference, held at the University of Luton in 1995 that: " everything has been said and, as usual, Geoff Bennington has said everything before I have even opened my mouth.

Jacques Derrida developed his ideas of literary " deconstruction " largely inspired by Finnegans Wake ( as detailed in the essay " Two Words for Joyce "), and as a result literary theory — in particular post-structuralism — has embraced Joyce's innovation and ambition in Finnegans Wake.

And, though his poetry was never " theory-driven ", the interpretation and exegesis of some of his more difficult poems has given rise to profound philosophical speculation by thinkers as divergent as Martin Heidegger, Jacques Derrida, Michel Foucault and Theodor Adorno.