雅克·德里达
在德里达看来，每一个文本都在拆解它所依赖的对立，比如言语高于书写，而意义总是被延迟，从不完全在场。
定位
解构：文本会瓦解它自身的等级秩序——延异（différance）与对逻各斯中心主义的批判。
核心思想
- 解构
- 延异（différance）
- 逻各斯中心主义
学生: 保兰·洪通吉, 苏莱曼·巴希尔·迪亚涅
影响
受影响于 7
格奥尔格·威廉·弗里德里希·黑格尔
受其影响 ✓
Derrida read Hegel as the thinker of the Aufhebung, which différance resembles and resists, in ‘Le puits et la pyramide’ (1968) and the Hegel column of Glas (1974). J. Derrida, “Le puits et la pyramide” (1968), in Marges de la philosophie (1972); Glas (1974); SEP “Jacques Derrida”
依据: 亦见于 Wikidata · Wikidata
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
弗里德里希·尼采
受其影响 ✓
Derrida counted Nietzsche’s play of forces and critique of truth among the sources of différance (‘La différance’, 1968) and read his styles and his ‘woman’ in Éperons (1978). J. Derrida, “La différance” (1968), in Marges de la philosophie (1972); Éperons. Les styles de Nietzsche (1978); SEP “Jacques Derrida”
弗里德里希·尼采 › 1844–1900
西格蒙德·弗洛伊德
受其影响 ✓
In ‘Freud et la scène de l’écriture’ (1966) Derrida read Freud’s mystic writing-pad (1925) as a model of the psyche as writing and trace. J. Derrida, “Freud et la scène de l’écriture” (1966), in L’écriture et la différence (1967); La carte postale (1980); S. Freud, “Notiz über den Wunderblock” (1925); SEP “Jacques Derrida”
西格蒙德·弗洛伊德 › 1856–1939
马丁·海德格尔
受其影响 ✓
Derrida developed deconstruction from Heidegger’s Destruktion of the history of ontology and related différance to the ontological difference (‘La différance’, 1968; ‘Lettre à un ami japonais’, 1985). J. Derrida, “La différance” (1968), in Marges de la philosophie (1972); “Lettre à un ami japonais” (1985), in Psyché (1987); De l’esprit (1987); SEP “Jacques Derrida”
马丁·海德格尔 › 1889–1976
扬·帕托什卡
受其影响
In The Gift of Death (1992) Derrida read Patočka’s Heretical Essays (1975) as a history of responsibility, from Platonic care for the soul to the Christian mysterium tremendum. J. Derrida, “Donner la mort”, in J.-M. Rabaté and M. Wetzel (eds.), L’éthique du don (1992); Donner la mort (1999); J. Patočka, Kacířské eseje o filosofii dějin (1975)
依据: AI 草稿
扬·帕托什卡 › 1907–1977
路易·阿尔都塞 师从
影响了 5
穆罕默德·阿尔孔
影响了
Arkoun adopted Derrida’s deconstruction to expose the logocentric closure of classical Islamic reason and its official closed canon (Pour une critique de la raison islamique, 1984). M. Arkoun, Pour une critique de la raison islamique (1984); Rethinking Islam, tr. R. D. Lee (1994)
依据: AI 草稿
穆罕默德·阿尔孔 › 1928–2010
保兰·洪通吉 教过
教过
At the École normale supérieure, which Hountondji entered in 1963, he followed Derrida’s seminars on Plato, Descartes, Hume, Kant and Husserl; Derrida suggested the topic of his master’s dissertation, the notion of hylē in Husserl (Sorbonne, 1965). P. J. Hountondji, “My Experience with Paul Ricœur”, Études Ricœuriennes / Ricœur Studies 12:1 (2021), 50–59
依据: AI 草稿
保兰·洪通吉 › 1942–2024
加亚特里·查克拉沃蒂·斯皮瓦克
影响了
Spivak translated Derrida’s Of Grammatology (1976) with a long preface and used deconstruction to ask who speaks for the subaltern (‘Can the Subaltern Speak?’, 1988). J. Derrida, Of Grammatology, trans. and preface G. C. Spivak (1976); G. C. Spivak, “Can the Subaltern Speak?”, in C. Nelson and L. Grossberg (eds.), Marxism and the Interpretation of Culture (1988); SEP “Jacques Derrida”
依据: 亦见于 InPhO · InPhO
加亚特里·查克拉沃蒂·斯皮瓦克 › 1942年生
苏莱曼·巴希尔·迪亚涅 教过
教过 ✓
At the École normale supérieure Derrida prepared Diagne and his fellow students for the agrégation (1978), above all for the lecture exercise; Diagne says he still uses the deconstructive skills of that training in his own teaching. S. B. Diagne, interview with C. Fowler, In the Foreground (podcast, Clark Art Institute, 2021)
依据: 亦见于 Wikidata · Wikidata
苏莱曼·巴希尔·迪亚涅 › 1955年生
朱迪斯·巴特勒
影响了
Butler took Derrida’s iterability and citationality (‘Signature événement contexte’, 1971) to explain how gender norms gain force through repetitions that can also go astray (Bodies That Matter, 1993). J. Butler, Bodies That Matter (1993); J. Derrida, “Signature événement contexte” (1971), in Marges de la philosophie (1972); SEP “Jacques Derrida”
依据: 亦见于 InPhO · InPhO
朱迪斯·巴特勒 › 1956年生
批评
相互批评 1
米歇尔·福柯 ⇄ 相互 师从
师从 ✓
Derrida attended Foucault’s classes at the École normale supérieure in the early 1950s, when Foucault taught psychology there; he opened ‘Cogito and the History of Madness’ (1963) by recalling that he had had ‘the good fortune to study under’ Foucault. J. Derrida, “Cogito et histoire de la folie” (lecture 1963), in L’écriture et la différence (1967); B. Peeters, Derrida (2010)
依据: 亦见于 Wikidata · Wikidata
批评了
In ‘Cogito and the History of Madness’ (1963) Derrida questioned whether madness can be given a history in the language of reason, and disputed Foucault’s reading of Descartes. J. Derrida, “Cogito et histoire de la folie” (lecture 1963), in L’écriture et la différence (1967); SEP “Jacques Derrida”
依据: AI 草稿
受其批评
Answering Derrida’s critique of his Descartes reading, Foucault called Derrida’s method ‘a little pedagogy’ that reduces discursive practices to textual traces (‘Mon corps, ce papier, ce feu’, 1972). M. Foucault, “Mon corps, ce papier, ce feu”, appendix to Histoire de la folie (2nd ed., 1972); SEP “Michel Foucault”
依据: AI 草稿
米歇尔·福柯 › 1926–1984
受批评于 3
尤尔根·哈贝马斯
受其批评
Habermas objected that Derrida levels the genre distinction between philosophy and literature, giving up the problem-solving power of argument for rhetoric (Philosophical Discourse of Modernity, 1985, excursus). J. Habermas, Der philosophische Diskurs der Moderne (1985), Lecture VII and excursus on levelling the genre distinction between philosophy and literature
依据: AI 草稿
尤尔根·哈贝马斯 › 1929–2026
约翰·塞尔
受其批评
Searle replied that Derrida’s ‘Signature Event Context’ misreads Austin: iterability does not undermine intention, and setting aside parasitic speech is a research strategy (‘Reiterating the Differences’, 1977). J. R. Searle, “Reiterating the Differences: A Reply to Derrida”, Glyph 1 (1977), 198–208; J. Derrida, “Limited Inc a b c …”, Glyph 2 (1977)
依据: AI 草稿
约翰·塞尔 › 1932–2025
瓦尔特·米尼奥罗
受其批评
In his afterword to Writing Without Words (1994) and in The Darker Side of the Renaissance (1995) Mignolo argued that Derrida’s grammatology, a critique within the Western philosophy of writing, should be “circumvented” for Mesoamerican writing systems, which were never conceived as a representation of speech. W. D. Mignolo, afterword to E. H. Boone and W. D. Mignolo (eds.), Writing Without Words (1994); The Darker Side of the Renaissance (1995)
依据: AI 草稿
瓦尔特·米尼奥罗 › 1941年生
批评了 10
柏拉图
批评了
In ‘Plato’s Pharmacy’ (1968) Derrida read the Phaedrus’ condemnation of writing as a pharmakon, remedy and poison, arguing that the privilege of speech depends on what it excludes. J. Derrida, “La pharmacie de Platon”, Tel Quel 32–33 (1968), repr. in La dissémination (1972); Plato, Phaedrus 274b–278b
依据: AI 草稿
柏拉图 › 公元前428—前348年
让-雅克·卢梭
批评了
In Of Grammatology (1967) Derrida argued that Rousseau condemns writing as a dangerous supplement to speech and nature, while his texts depend on the supplement throughout. J. Derrida, De la grammatologie (1967), part II, chs. 2–4; J.-J. Rousseau, Essai sur l’origine des langues; Confessions III
依据: AI 草稿
让-雅克·卢梭 › 1712–1778
埃德蒙德·胡塞尔 受其影响
受其影响 ✓
Derrida began with Husserl: a thesis on genesis in his philosophy (1953–54; publ. 1990) and a translation with long introduction of The Origin of Geometry (1962). J. Derrida, Le problème de la genèse dans la philosophie de Husserl (written 1953–54; publ. 1990); E. Husserl, L’origine de la géométrie, trans. and intro. J. Derrida (1962); SEP “Jacques Derrida”
批评了
In Voice and Phenomenon (1967) Derrida argued that Husserl’s theory of meaning rests on a metaphysics of presence, privileging the voice and the living present over the sign. J. Derrida, La voix et le phénomène (1967); Introduction to E. Husserl, L’origine de la géométrie (1962); SEP “Jacques Derrida”
依据: AI 草稿
埃德蒙德·胡塞尔 › 1859–1938
雅克·拉康
批评了
In ‘Le facteur de la vérité’ (1975) Derrida read Lacan’s seminar on Poe’s ‘Purloined Letter’ as phallogocentric and contested that a letter always reaches its destination. J. Derrida, “Le facteur de la vérité”, Poétique 21 (1975), repr. in La carte postale (1980); J. Lacan, “Le séminaire sur ‘La lettre volée’”, in Écrits (1966)
依据: AI 草稿
雅克·拉康 › 1901–1981
伊曼纽尔·列维纳斯 受其影响
受其影响 ✓
Derrida took up Levinas’s ethics of welcome for his thinking of hospitality (Adieu à Emmanuel Levinas, 1997) and read his writing closely (‘En ce moment même’, 1980). J. Derrida, “En ce moment même dans cet ouvrage me voici” (1980), in Psyché (1987); Adieu à Emmanuel Levinas (1997); SEP “Emmanuel Levinas”
批评了
In ‘Violence and Metaphysics’ (1964) Derrida argued that Levinas’s ethics must still speak the Greek language of Being it seeks to leave behind, and so cannot escape ontology. J. Derrida, “Violence et métaphysique”, Revue de métaphysique et de morale 69 (1964), repr. in L’écriture et la différence (1967); SEP “Emmanuel Levinas”
依据: AI 草稿
伊曼纽尔·列维纳斯 › 1906–1995
克洛德·列维-斯特劳斯
批评了
In Of Grammatology (1967) Derrida read Lévi-Strauss’s ‘Writing Lesson’ as Rousseauist nostalgia for an innocent community of speech, untouched by the violence of writing. J. Derrida, De la grammatologie (1967), part II, ch. 1 “La violence de la lettre: de Lévi-Strauss à Rousseau”; “La structure, le signe et le jeu” (1966)
依据: AI 草稿
克洛德·列维-斯特劳斯 › 1908–2009
显示全部 (10)收起
费迪南·德·索绪尔
批评了
Derrida argued in Of Grammatology (1967) that Saussure banishes writing as a mere image of speech, although his principle of difference without positive terms implies a general writing. J. Derrida, De la grammatologie (1967), part I, ch. 2 “Linguistique et grammatologie”; F. de Saussure, Cours de linguistique générale (1916), introduction, ch. VI
依据: AI 草稿
费迪南·德·索绪尔 › 1857–1913
马塞尔·莫斯
批评了
In Given Time (1991) Derrida argued that Mauss’s Essay on the Gift speaks of everything but the gift, since a gift caught in exchange and return annuls itself. J. Derrida, Donner le temps I. La fausse monnaie (1991), ch. 2
依据: AI 草稿
马塞尔·莫斯 › 1872–1950
汉斯-格奥尔格·伽达默尔
批评了
At their Paris encounter in 1981 Derrida questioned Gadamer’s appeal to the ‘good will’ to understand, asking whether it does not belong to the metaphysics of the will. J. Derrida, “Bonnes volontés de puissance (Une réponse à Hans-Georg Gadamer)” (1981); D. Michelfelder & R. Palmer (eds.), Dialogue and Deconstruction: The Gadamer–Derrida Encounter (1989)
依据: AI 草稿
汉斯-格奥尔格·伽达默尔 › 1900–2002
J. L. 奥斯汀
批评了
In ‘Signature Event Context’ (1971) Derrida objected that Austin excludes ‘non-serious’, cited utterances as parasitic, although iterability belongs to every performative. J. Derrida, “Signature événement contexte” (1971), in Marges de la philosophie (1972); J. L. Austin, How to Do Things with Words (1962), Lecture II; SEP “Jacques Derrida”
依据: AI 草稿
J. L. 奥斯汀 › 1911–1960
作品
立场
Derrida showed that Western philosophy since Plato has been organised by hierarchical oppositions – speech over writing, presence over absence, the literal over the metaphorical – and has always privileged the immediate presence of meaning (“logocentrism”). Deconstruction is not destruction but a patient reading that shows how texts undermine these very hierarchies, because what is excluded turns out to be indispensable. His neologism différance combines “differing” and “deferring”: meaning never arrives fully present, but always refers onward to other signs. Derrida applied this to Husserl, Saussure, Rousseau and Austin, and in later years to questions of justice, hospitality, friendship and forgiveness. Deconstruction was taken up in literary theory, legal studies and architecture as well as in philosophy.
生平与背景
Derrida was born in 1930 into a Jewish family in El Biar near Algiers; under the Vichy regime he was expelled from school as a child. He studied at the École normale supérieure in Paris, where he later taught, before moving to the École des hautes études en sciences sociales. In 1967 he published three books at once; he also taught regularly in the United States. He died in Paris in 2004.
其他主要作品
- Of Grammatology (1967)
- Speech and Phenomena (1967)
- Writing and Difference (1967)
- Signature Event Context (1971)
- Specters of Marx (1993)
出现在
- 旅程 ‘语言转向’ · 第 8 站，共 10 站
- 争论 ‘德里达与塞尔论言语行为’
- 争论 ‘索卡尔事件’
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