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Derrida
Kinds of Derrida Selected AbstractsOPENING PHILOSOPHY TO THE WORLD: DERRIDA AND EDUCATION IN PHILOSOPHYEDUCATIONAL THEORY, Issue 3 2009Steven Burik In this essay, Steven Burik discusses Jacques Derrida's position with regard to the place of education in philosophy within the university system, and then relates these thoughts to comparative philosophy. Philosophers find themselves constantly having to defend philosophy and the importance of teaching philosophy against pressure from the powers that be. Burik contends that the argument Derrida set forth to "protect" philosophy entails a double bind: Derrida emphasized the value and importance of philosophical thinking while at the same time criticizing the limits of philosophy, both self-mandated and externally imposed. Derrida's defense of philosophy was anything but a protection of the status quo, according to Burik. Derrida ultimately argued that the teaching of philosophy and philosophy itself should be inherently open to new developments. Burik relates Derrida's defense of philosophy and attack on mainstream philosophy to comparative philosophy, demonstrating that both argue for an expansion of thinking beyond the narrow Western confines of philosophy as "pure" reason or rationality by showing how alterity always inserts itself, and that both seek to give this alterity a valid place in educational systems. [source] FRIENDSHIP, THE KISS OF DEATH, AND GOD: H. RICHARD NIEBUHR AND JACQUES DERRIDA ON THE OTHERTHE HEYTHROP JOURNAL, Issue 1 2008ZACHARY SIMPSON First page of article [source] Rawls and Derrida on the Historicity of Constitutional Democracy and International JusticeCONSTELLATIONS: AN INTERNATIONAL JOURNAL OF CRITICAL AND DEMOCRATIC THEORY, Issue 1 2009Johan van der Walt First page of article [source] ,Possessive Individualism'Reversed: From Locke to DerridaCONSTELLATIONS: AN INTERNATIONAL JOURNAL OF CRITICAL AND DEMOCRATIC THEORY, Issue 3 2002Etienne Balibar First page of article [source] Jacques Derrida, 15 July 1930 , 9 October 2004CRITICAL QUARTERLY, Issue 1-2 2005Stephen Heath No abstract is available for this article. [source] Theory Meets Praxis: From Derrida to the Beginning German Classroom via the InternetDIE UNTERRICHTSPRAXIS/TEACHING GERMAN, Issue 1-2 2006Will Hasty [source] Derrida and the Philosophy of EducationEDUCATIONAL PHILOSOPHY AND THEORY, Issue 3 2003Peter Trifonas No abstract is available for this article. [source] Applied Derrida: (Mis)Reading the work of mourning in educational researchEDUCATIONAL PHILOSOPHY AND THEORY, Issue 3 2003Patti Lather First page of article [source] Jacques Derrida as a Philosopher of EducationEDUCATIONAL PHILOSOPHY AND THEORY, Issue 3 2000Peter Trifonas First page of article [source] THE BORDER CROSSED US: EDUCATION, HOSPITALITY POLITICS, AND THE SOCIAL CONSTRUCTION OF THE "ILLEGAL IMMIGRANT"EDUCATIONAL THEORY, Issue 3 2009Dennis CarlsonArticle first published online: 6 OCT 200 In this essay, Dennis Carlson explores some of the implications of Derrida's "hospitality politics" in helping articulate a progressive response to a rightist cultural politics in the United States of policing national, linguistic, and other borders. He applies the concept of hospitality politics to a critical analysis of the social construction of the "problem" of "illegal immigrants" in U.S. public schools. This entails a discussion of three interrelated discourses and practices of hospitality: a universalistic discourse of philosophical and religious principles, a legalistic-juridical discourse, and a discourse and practice grounded in the ethos of everyday life. Derrida suggested that a democratic cultural politics must interweave these three discourses and also recognize the limitations of each of them. Moreover, a democratic cultural politics must be most firmly rooted in the praxis of ethos, and in the ethical claims of openness to the other. [source] OPENING PHILOSOPHY TO THE WORLD: DERRIDA AND EDUCATION IN PHILOSOPHYEDUCATIONAL THEORY, Issue 3 2009Steven Burik In this essay, Steven Burik discusses Jacques Derrida's position with regard to the place of education in philosophy within the university system, and then relates these thoughts to comparative philosophy. Philosophers find themselves constantly having to defend philosophy and the importance of teaching philosophy against pressure from the powers that be. Burik contends that the argument Derrida set forth to "protect" philosophy entails a double bind: Derrida emphasized the value and importance of philosophical thinking while at the same time criticizing the limits of philosophy, both self-mandated and externally imposed. Derrida's defense of philosophy was anything but a protection of the status quo, according to Burik. Derrida ultimately argued that the teaching of philosophy and philosophy itself should be inherently open to new developments. Burik relates Derrida's defense of philosophy and attack on mainstream philosophy to comparative philosophy, demonstrating that both argue for an expansion of thinking beyond the narrow Western confines of philosophy as "pure" reason or rationality by showing how alterity always inserts itself, and that both seek to give this alterity a valid place in educational systems. [source] Prostitution as a Male Object of Epistemological PainGENDER, WORK & ORGANISATION, Issue 2 2002Hugo Letiche It is not, in the first place, prostitutes' physical and psychological pain that is examined in this article, but the pain encountered in trying to come to terms with the studying of prostitution. Prostitution upsets consciousness' efforts and confuses its epistemes of representation. It reveals issues of (male) avoidance and over-rationalization that apply just as well to how business and organization are (not) studied, as to prostitution. Following Artaud, we examine how, because prostitution is both consciousness (idea, theory, representation) and body (sex, body, the physiology of the brain), it poses the problem of doubling. How can one apprehend both: (i) that one is the physical hyle (materiality) of thought and also (ii) remain aware of the contents of consciousness? Artaud claimed that only in ,cruelty' and the ,scream' could the mind and body be grasped at once. By contrast, Derrida proposes via the subjectile to glide over the space between consciousness and body, trying to acknowledge but not be stymied by the double. Finally, we turn to Irigaray who has accepted doubling and has made it epistemologically productive. [source] A Postmodern Reply to Perez ZagorinHISTORY AND THEORY, Issue 2 2000Keith Jenkins This article engages with the arguments forwarded by Perez Zagorin against the possible consequences of postmodernism for history as it is currently conceived of particularly in its "proper" professional/academic form ("History, the Referent, and Narrative: Reflections on Postmodernism Now,"History and Theory 38 [1999], 1-24). In an overtly positioned response which issues from a close reading of Zagorin's text, I argue that his all-too-typical misunderstandings of postmodernism need to be "corrected",not, however, to make postmodernism less of a threat to "history as we have known it," or to facilitate the assimilation of its useful elements while exorcising its "extremes." My "corrections" instead forward the claim that, understood positively and integrated into those conditions of postmodernity which postmodernism variously articulates at the level of theory, such theory signals the possible "end of history," not only in its metanarrative styles (which are already becoming increasingly implausible) but also in that particular and peculiar professional genre Zagorin takes as equivalent to history per se. And I want to argue that if this theory is understood in ways which choose not to give up (as Derrida urges us not to give up) the "discourse of emancipation" after the failure of its first attempt in the "experiment of modernity," then this ending can be considered "a good thing." [source] Commentary: Accounting Schism or Synthesis?ACCOUNTING PERSPECTIVES, Issue 2 2002A Challenge for the Conditional-Normative Approach ABSTRACT This paper explains the conditional-normative accounting methodology (CoNAM) and its origin, offering a comparison of the normative, positive, and conditional-normative approaches. It also discusses the difference between the pragmatic versus a more scientific treatment of CoNAM. However, the main thrust of the paper is directed toward the schism in academic accounting between the positive accounting theory (PAT) and the critical interpretive view (CIV). To better understand CIV, the paper attempts to explain the philosophic roots that reach from Husserl and some Marxist writers to Foucault, Derrida, and Baudrillard. This schism seems to call for a new synthesis that avoids extreme positions but draws upon insights from both camps. In this search, CoNAM might be helpful by exploring means-end relations and connecting value judgements to accounting theory in a fairly "objective" way. [source] Higher Education, Pedagogy and the ,Customerisation' of Teaching and LearningJOURNAL OF PHILOSOPHY OF EDUCATION, Issue 1 2008KEVIN LOVE It is well documented that the application of business models to the higher education sector has precipitated a managerialistic approach to organisational structures (Preston, 2001). Less well documented is the impact of this business ideal on the student-teacher encounter. It is argued that this age-old relation is now being configured (conceptually and organisationally) in terms peculiar to the business sector: as a customer-product relation. It is the applicability and suitability of such a configuration that specifically concerns this contribution. The paper maintains that the move to describe the student-teacher relation in these terms is indeed inappropriately reductive, but not straightforwardly so. The problem arises in that we remain unsure of the contemporary purpose of education. We lack any firm educational ideals that, in themselves, cannot be encompassed by the business paradigm. Indeed, the pedagogical critique of education (broadly, that education is only of use in as much as it is of use to society) extends further than has yet been intimated and prevents one securing any educational ideal that does not immediately succumb to critique. This pedagogical logic is unassailable in any linear way but, when pressed, precipitates an aporetic moment that prevents it from assuming any totalising hold over education. We draw on the work of Emmanuel Levinas and Jacques Derrida to consider whether one might yet imagine an educational ,quasi-ideal' that will enable practitioners and institutions to counter the effects of customerisation. [source] Meaning, Truth, and PhenomenologyMETAPHILOSOPHY, Issue 4 2000Mark Bevir This essay approaches Derrida through a consideration of his writings on Saussure and Husserl. Derrida is right to insist, following Saussure, on a relational theory of meaning: words do not have a one-to-one correspondence with their referents. But he is wrong to insist on a purely differential theory of meaning: words can refer to reality within the context of a body of knowledge. Similarly, Derrida is right to reject Husserl's idea of presence: no truths are simply given to consciousness. But he is wrong to reject the very idea of objective knowledge: we can defend a notion of objective knowledge couched in terms of a comparison of rival bodies of theories. The essay concludes by considering the implications of the preceding arguments for the enterprise of phenomenology. [source] Irenaeus, Derrida and Hospitality: On the Eschatological Overcoming of ViolenceMODERN THEOLOGY, Issue 2 2003Hans Boersma God's hospitality or welcome of human beings into eternal life can be approached by means of Western (kataphatic) or Eastern (apophatic) strategies. I explore Derrida's understanding of "pure hospitality", which contains parallels with apophatic theology. I then appeal to Irenaeus's eschatology, which exhibits a fruitful tension between kataphatic and apophatic elements, to provide a transcendent warrant for human hospitality. On the one hand, the Bishop's millenarian opposition to Gnosticism implies the continuation of the substance of creation in the eternal Kingdom. On the other hand, Irenaeus's emphasis on deification and visio Dei suggests a future of "pure hospitality" and openness. [source] Judgements without rules: towards a postmodern ironist concept of research validityNURSING INQUIRY, Issue 1 2006Gary Rolfe The past decade has seen the gradual emergence of what might be called a postmodern perspective on nursing research. However, the development of a coherent postmodern critique of the modernist position has been hampered by some misunderstandings and misrepresentations of postmodern epistemology by a number of writers, leading to a fractured and distorted view of postmodern nursing research. This paper seeks to distinguish between judgemental relativist and epistemic relativist or ironist positions, and regards the latter as offering the most coherent critique of modernist/(post)positivist nursing research. The writings of poststructuralist philosophers, including Barthes, Lyotard, Derrida, Foucault and Rorty are examined, and a number of criteria for a postmodern ironist concept of research validity or trustworthiness are suggested. Whilst these writers reject the idea of Method as a guarantee of valid research, they nevertheless believe that value judgements can and must be made, and turn to notions of ironism, différance, and the differend. Ultimately, the postmodern ironist reader of the research report must make a judgement without criteria, based on her own practical wisdom or ,prudence'. [source] Therapeutic touch and postmodernism in nursing,NURSING PHILOSOPHY, Issue 3 2001Sarah Glazer Abstract Therapeutic touch, a healing technique based upon the laying-on of hands, has found wide acceptance in the nursing profession despite its lack of scientific plausibility. Its acceptance is indicative of a broad antiscientific trend in nursing. Adherents of this movement use the jargon of postmodern philosophy to justify their enthusiasm for a variety of mystically based techniques, citing such postmodern critics of science as Derrida and Michel Foucault as well as philosophical forerunners Heidegger and Husserl. Between 1997 and 1999, 94 articles in nursing journals referred to postmodernism, according to a database search. This paper criticizes the postmodern movement for abandoning the biological underpinnings of nursing and for misreading philosophy in the service of an antiscientific world-view. It is also suggested that nursing can retain its tradition of ,caring' without abandoning the scientific method. [source] On the Contemporary Relevance of Elias Canetti's Theory of PowerORBIS LITERARUM, Issue 6 2008Michael Mack This article discusses Canetti's theory of power in the context of what Derrida has recently described as political autoimmunity. Its first part differentiates Canetti's approach from the postmodernism of Bernhard. A detailed textual analysis of Die Blendung is the subject of the middle part of this article. The concluding part of the paper shows the impact of both Canetti's satirical style and his theory of death and power on the postmodernism of Jelinek. Jelinek develops and deepens Canetti's critique of an evolutionary and progressive account of history by citing this discourse. By means of montage and bricolage she subjects an opposition between the rational and irrational, between the primitive and the civilized, to satirical treatment. Jelinek refers to Canetti's Masse und Macht in order to demystify the ideologies that govern contemporary global societies. Her depiction of the ruler as the radical individual who practices self-preservation turned wild and reduces everything that does not resemble him to nothingness clearly goes back to Canetti's fictional and nonfictional work. Her work thus proves the contemporary relevance of Canetti's analysis of power as death. [source] Derrida's Defence of Paul de Man's Wartime Writings: A Deconstructionist DilemmaORBIS LITERARUM, Issue 1 2000Dieter Freundlieb Derrida's attempt at a defence of Paul de Man's wartime writings put him in a difficult position. Had he remained loyal to his usual deconstructionist practice of interpretation, he would have been unable to defend de Man in a politically effective way. Derrida therefore chose a hybrid form of interpretation that is neither purely deconstructionist nor easily classifiable in any other way. Faced with a case in which a purely deconstructionist reading would not have achieved his aim of minimising the political damage caused by the discovery of de Man's wartime writings, Derrida opted for an interpretive approach which allowed him to read into de Man's texts what he wanted to get out of them, ignoring what seems obvious to less biased readers. [source] God in Recent French PhenomenologyPHILOSOPHY COMPASS (ELECTRONIC), Issue 5 2008J. Aaron Simmons In this essay, I provide an introduction to the so-called ,theological turn' in recent French, ,new' phenomenology. I begin by articulating the stakes of excluding God from phenomenology (as advocated by Edmund Husserl and Martin Heidegger) and then move on to a brief consideration of why Dominique Janicaud contends that, by inquiring into the ,inapparent', new phenomenology is no longer phenomenological. I then consider the general trajectories of this recent movement and argue that there are five main themes that unite the work of such varied thinkers as Levinas, Derrida, Marion, Henry, Chrétien, Lacoste, and Ric,ur. I conclude by outlining points of overlap between new phenomenology and contemporary analytic philosophy of religion and suggest that the two stand as important resources for each other. [source] Inheriting ,Philosophy': The Case of Austin and Derrida RevisitedRATIO, Issue 4 2000Simon Glendinning First page of article [source] The Impossible Mourning of Jacques Derrida , By Sean GastonRELIGIOUS STUDIES REVIEW, Issue 4 2008Matthew Paul Schunke No abstract is available for this article. [source] Jacques Derrida: A Biography , By Jason PowellRELIGIOUS STUDIES REVIEW, Issue 4 2008Matthew Paul Schunke No abstract is available for this article. [source] Derrida's Bible (Reading a Page of Scripture with a Little Help from Derrida) , Edited by Yvonne SherwoodRELIGIOUS STUDIES REVIEW, Issue 4 2006Richard Walsh No abstract is available for this article. [source] Cosmopolitanism and violence: difficulties of judgmentTHE BRITISH JOURNAL OF SOCIOLOGY, Issue 1 2006Robert Fine Abstract This paper addresses the difficult relation of cosmopolitan ideas to the existence of war and violence. It explores the ambivalences within the cosmopolitan outlook as it seeks to reconcile its attentiveness to the actuality of violence in the modern age with its normative vision of perpetual peace. I address these ambivalences through a discussion of a) what it is to learn from the catastrophes of the twentieth century; b) the contribution Kant's theory of cosmopolitan law to the solution to contemporary problems of violence; c) the reconstruction of cosmopolitan thinking in the wake of the Holocaust as an attempt to take atrocities seriously; d) the application of cosmopolitan criteria to the justification and authorization of humanitarian military intervention; and e) the attempt on the part of Habermas and Derrida to address the ambivalence involved in reconciling cosmopolitanism and violence in Kosovo and Iraq. While cosmopolitanism is usually understood as a reference to a worldly legal and institutional order, the cosmopolitan outlook is also a mode of understanding the world, an ethic of responsibility and an ongoing exercise of political judgment in the face of violence. [source] ,Tarrying with the Negative': Bataille and Derrida's Reading of Negation in Hegel's PhenomenologyTHE HEYTHROP JOURNAL, Issue 3 2002Raphael Foshay Central to Bataille's critique of Hegel is his reading in ,Hegel, Death, and Sacrifice' of ,negation' and of ,lordship and bondage' in the Phenomenology of Spirit. Whereas Hegel invokes negation as inclusive of death, Bataille points out (following his teacher Kojeve) that negation in the dynamic of lordship and bondage must of necessity be representational rather than actual. Derrida, in ,From Restricted to General Economy' sees in Bataille's perspective an undercutting of the overall Hegelian project consonant with his own ongoing deconstruction of Hegelian sublation. I argue that not only does Hegel fail to adequately pursue his own best advice to ,tarry with the negative,' but Bataille and Derrida's critique misconstrues the relation between sublation and dialectic in Hegel's work. I explicate Adorno's ,negative dialectic' by way of alternative both to Hegelian speculative dialectic and to its Bataillean,Derridean deconstruction. [source] On Freedom And Responsibility: Remarks On Sartre, Levinas And DerridaTHE HEYTHROP JOURNAL, Issue 1 2000Holger Zaborowski This article looks at some main stages of contemporary thought about freedom and responsibility and outlines an account of important stages of 20th century philosophy as well. Whereas the early Sartre particularly coined the notion of infinite freedom, his later writings, Levinas and Derrida (re-)discovered the conception of infinite responsibility. The article draws attention to the questions which arise out of these understandings of both responsibility and freedom and asks whether these issues can be answered from a purely secular point of view. The last part is devoted to the role of God in current philosophical considerations about responsibility and freedom. [source] Between Predication And Silence: Augustine On How (Not) To Speak Of GodTHE HEYTHROP JOURNAL, Issue 1 2000James K. A. Smith Throughout his corpus (both theological and pastoral), Augustine grapples with the challenge of how (not) to speak of that which exceeds and resists conceptualization. The one who would speak of God is confronted, it seems, by a double-bind: either one reduces God's transcendence to the immanence of language and concepts, or one remains silent. Even to call God ,inexpressible', he remarks in De doctrina christiana, is to predicate something of God and thus make some claim to comprehension. ,This battle of words', he continues, ,should be avoided by keeping silent' (DC 1.6.6). Augustine thus seems to privilege and apophatic strategy. But this is not his last word on the matter. Indeed upon the heels of this passage he carefully notes: ,And yet, while nothing really worthy of God can be said about him, he has accepted the homage of human voices, and has wished us to rejoice in praising [laude] him with our words.' My goal in this essay is to consider Augustine's laudatory strategy of ,praise' as a non-objectifying discourse concerning transcendence which navigates the straits between kataphatic theological positivism and apophatic silence. This will be taken up against the horizon of contemporary discussions of transcendence and phenomenology, particularly in the work of Jacques Derrida and Jean-Luc Marion. 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