The Relation of Derrida's Deconstruction to Heidegger's Destruction: Some Notes (original) (raw)

Derrida's Renewal of Phenomenology

Derrida will argue that the reversal of the cogito and rethinking subjectivity in terms of embodiment and corporeality is a non-philsophy and anti-metaphysics that repeats metaphysics by negating and reversing it. Derrida's notion of truth is quasi-transcendental rather than anti-metaphysical like Merleau-Ponty's, which locates truth in the difference or differance between transcendental and empirical. Rather than privilege idealism or empiricism as both camps have done, Derrida posits the quasi-transcendental, differance, or the mediation between transcendental and empirical as the space of truth. Differance enables the thinking of both transcendental and empirical, and thus a thinking of the conditionality of structurality as differance is the true resolution to the impasse between idealism and post-metaphysics, or philosophy and non-philosophy.

Jacques Derrida's Deconstruction of Western Metaphysics: The Early Years

Dia-noesis, 2017

The aim of this paper is to offer a critical overview of Derrida’s deconstruction of Western Metaphysics, concentrating in particular on his early texts (e.g. Of Grammatology, Writing and Difference, Dissemination, etc.) during the 1960’s and 1970’s. Besides the discussion of key Derridian concepts as “logocentrism” or “différance”, the paper approaches deconstruction as enacting a process of “double reading”. This double reading commences with an initial stage or level which seeks to reconstruct a text’s authorial intention or its vouloir dire. This initial level then prepares the text, through identification of authorial or textual intention, for the second stage or level. At this second stage or level, which is the passage to deconstructive reading per se, the blind spots or aporias of the text are set forth.

Derrida on the history of phenomenology

In this paper, we have examined various aporias that afflict phenomenology-Husserl's phenomenological reduction cannot hold if the transcendental is separate from the empirical, indeed, nothing separates the transcendental and the empirical and thus they are essentially the same. We demonstrated that Heidegger's repeated attempts to inverse to negate metaphysics only reproduced metaphysics as a ghostly double that returned to haunt his anti-metaphysics which remained bound to its ontological structure and vocabulary. We showed through readings of Levinas, Ricoeur, Merleau-Ponty and Blanchot that their radical empiricisms and privilege of Other over the same repeated metaphysics like Heidegger, in negating it and reversing its structure, thus reproducing and affirming it paradoxically. In all these demonstrations we have shown that the impossibility of a text is precisely its site of possibility, deconstruction proceeds by exposing the limit of a text and then delimiting it towards the Other that it had repressed, its method is thus transgression and exceeding of limits imposed by a text towards its blindspots through exposing an aporia, and then proceeding to show the unthought of a text that needs to be thought in order to address this aporia.

The-deconstruction-theory

In this paper I will discuss Heidegger's destruction and Derrida's critique of it in his deconstruction. I will read destruction in various Heidegger texts and discuss Derrida's intervention through his critique of destruction in deconstruction. Heidegger writes that metaphysics is in decline and is approaching its end, as the earth informed by metaphysics has become desolate, as is evident from the events of the last century. This decline marks the oblivion of Being as metaphysics, as the truth of metaphysics has met its desolation. Heidegger argues that metaphysics has been an illusion that sustained reality and is now approaching its end, in place, truth needs to be rethought as the unconcealment of Being as aletheia. In this disclosure of Being, the essence of Being in is factity, thrown-ness, temporality is revealed and the metaphysical past of Being meets its oblivion. However, this so called overcoming of metaphysics becomes repetition of metaphysics in every sense as it designates metaphysics as something to be overcome and destroyed. It thus proceeds entirely within its terms rather than proceeding to new territory. Heidegger's destruction of metaphysics is hence, a repetition of it.