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Derrida's approach argues that because the perceiver's mental state is constantly in flux and differs from one re-reading to the next, a general theory describing this phenomenon is unachievable. A term related to the idea of différance in Derrida's thought is the supplement , "itself bound up in a supplementary play of meaning which defies ...
Unlike structuralists, Derrida does not see language as the one-to-one correspondence between signified and signifier; [7] to him, language is a play of identity and difference, an endless chain of signifiers leading to other signifiers. In spite of all the logocentric tendencies towards closure and truth-values, language, or text for that ...
Gayatri Chakravorty Spivak, in a 1977 article published in Diacritics, interprets the columns as the legs of a woman, and Derrida's marginal notes as a male member in the act of penetration: "As the father's phallus works in the mother's hymen, between two legs, so Glas works at origins, between two columns, between Hegel and Genet."
Logocentrism is the term Derrida uses to refer to the philosophy of determinateness, while phallocentrism is the term he uses to describe the way logocentrism itself has been genderized by a "masculinist (phallic)" and "patriarchal" agenda. Hence, Derrida intentionally merges the two terms phallocentrism and logocentrism as "phallogocentrism".
Of Grammatology (French: De la grammatologie) is a 1967 book by the French philosopher Jacques Derrida.The book, originating the idea of deconstruction, proposes that throughout continental philosophy, especially as philosophers engaged with linguistic and semiotic ideas, writing has been erroneously considered as derivative from speech, making it a "fall" from the real "full presence" of ...
Writing and Difference (French: L'écriture et la différence) is a book by the French philosopher Jacques Derrida. The work, which collects some of the early lectures and essays that established his fame, was published in 1967 alongside Of Grammatology and Speech and Phenomena .
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One could do the same for Heidegger himself, for Freud, or for a number of others. And today no exercise is more widespread. [15] Derrida does not assert the possibility of thinking outside such terms; any attempt to undo a particular concept is likely to become caught up in the terms which the concept depends on.