Analysis of information sources in references of the Wikipedia article "Jacques Derrida" in English language version.
[He] chose to address the American Philosophical Association on the topic of Aristotle's theory of friendship ("Journal of Philosophy" 85 (1988), 632–44); Barbara Johnson's "A World of Difference" (Baltimore, 1987) argues that Deconstruction can make valuable ethical and social contributions; and in general there seems to be a return to the ethical and practical...
A decision that did not go through the ordeal of the undecidable would not be a free decision, it would only be the programmable application or unfolding of a calculable process (...) deconstructs from the inside every assurance of presence, and thus every criteriology that would assure us of the justice of the decision.
[He] chose to address the American Philosophical Association on the topic of Aristotle's theory of friendship ("Journal of Philosophy" 85 (1988), 632–44); Barbara Johnson's "A World of Difference" (Baltimore, 1987) argues that Deconstruction can make valuable ethical and social contributions; and in general there seems to be a return to the ethical and practical...
In language there are only differences. Even more important: a difference generally implies positive terms between which the difference is set up; but in language, there are only differences without positive terms. Whether we take the signified or the signifier, language has neither ideas nor sounds that existed before the linguistic system, but only conceptual and phonic differences that have issued from the system. The idea or phonic substance that a sign contains is of less importance than the other signs that surround it. [...] A linguistic system is a series of differences of sound combined with a series of differences of ideas; but the pairing of a certain number of acoustical signs with as many cuts made from the mass thought engenders a system of values.
If it were only a question of "my" work, of the particular or isolated research of one individual, this wouldn't happen. Indeed, the violence of these denunciations derives from the fact that the work accused is part of a whole ongoing process. What is unfolding here, like the resistance it necessarily arouses, can't be limited to a personal "oeuvre," nor to a discipline, nor even to the academic institution. Nor in particular to a generation: it's often the active involvement of students and younger teachers which makes certain of our colleagues nervous to the point that they lose their sense of moderation and of the academic rules they invoke when they attack me and my work.
If this work seems so threatening to them, this is because it isn't simply eccentric or strange, incomprehensible or exotic (which would allow them to dispose of it easily), but as I myself hope, and as they believe more than they admit, competent, rigorously argued, and carrying conviction in its re-examination of the fundamental norms and premises of a number of dominant discourses, the principles underlying many of their evaluations, the structures of academic institutions, and the research that goes on within them. What this kind of questioning does is modify the rules of the dominant discourse, it tries to politicize and democratize the university scene. ...
In short, to answer your question about the "exceptional violence," the compulsive "ferocity," and the "exaggeration" of the "attacks," I would say that these critics organize and practice in my case a sort of obsessive personality cult which philosophers should know how to question and above all to moderate.
I took part in the extraordinary transformation of the Algerian Jews; my great-grandparents were by language, custom, etc., still identified with Arabic culture. After the Cremieux Decree (1870), at the end of the 19th c., the following generation became bourgeois.
'French law recognises in 12- and 13-year-olds a capacity for discernment that it can judge and punish,' said a second petition signed by Sartre and De Beauvoir, along with fellow intellectuals Michel Foucault, Roland Barthes, Jacques Derrida; a leading child psychologist, Françoise Dolto; and writers Philippe Sollers, Alain Robbe-Grillet and Louis Aragon. 'But it rejects such a capacity when the child's emotional and sexual life is concerned. It should acknowledge the right of children and adolescents to have relations with whomever they choose.'
I took part in the extraordinary transformation of the Algerian Jews; my great-grandparents were by language, custom, etc., still identified with Arabic culture. After the Cremieux Decree (1870), at the end of the 19th c., the following generation became bourgeois.
In language there are only differences. Even more important: a difference generally implies positive terms between which the difference is set up; but in language, there are only differences without positive terms. Whether we take the signified or the signifier, language has neither ideas nor sounds that existed before the linguistic system, but only conceptual and phonic differences that have issued from the system. The idea or phonic substance that a sign contains is of less importance than the other signs that surround it. [...] A linguistic system is a series of differences of sound combined with a series of differences of ideas; but the pairing of a certain number of acoustical signs with as many cuts made from the mass thought engenders a system of values.
'French law recognises in 12- and 13-year-olds a capacity for discernment that it can judge and punish,' said a second petition signed by Sartre and De Beauvoir, along with fellow intellectuals Michel Foucault, Roland Barthes, Jacques Derrida; a leading child psychologist, Françoise Dolto; and writers Philippe Sollers, Alain Robbe-Grillet and Louis Aragon. 'But it rejects such a capacity when the child's emotional and sexual life is concerned. It should acknowledge the right of children and adolescents to have relations with whomever they choose.'
