Jacques Derrida continues to be the world's single most influential philosophical and literary theorist. He is also one of the most controversial and most complex. His own works and critical studies of his work proliferate, but where can a student, utterly new to the work of Derrida, start? Understanding Derrida is written as an introduction to the full range of Derrida's key ideas and influences. It brings together the world's leading authorities on Derrida, each writing a short, accessible essay on one central aspect of his work. Framed by a clear introduction and a complete bibliography of Derrida's publications in English, the essays systematically analyze one aspect of Derrida's work, each essay including a quick summary of Derrida's books which have addressed this theme, guiding the student towards a direct engagement with Derrida's texts. The essays cover language, metaphysics, the subject, politics, ethics, the decision, translation, religion, psychoanalysis, literature, art, and Derrida's seminal relationship to other philosophers, namely Husserl, Heidegger, Levinas, Hegel and Nietzsche.

These three volumes assemble the most important essays written on Jacques Derrida's philosophy since he became established in 1967. These volumes make well-known essays easily available and also present many essays never translated in English.

This book explores the thought of Jacques Derrida as it relates to the tradition of apophatic thought--negative theology and philosophy--in both Western and Eastern traditions. Following the Introduction by Toby Foshay, two of Derrida's essays on negative theology, Of an Apocalyptic Tone Newly Adopted in Philosophy and How to Avoid Speaking: Denials, are reprinted here. These are followed by essays from a Western perspective by Mark C. Taylor and Michel Despland, and essays from an Eastern perspective by David Loy, a Buddhist, and Harold Coward, a Hindu. In the Conclusion, Jacques Derrida responds to these discussions.

Derrida, Deleuze, Psychoanalysis explores the critical relationship between psychoanalysis and the work of Derrida (Speech and Phenomena, Of Grammatology, and his later writing on autoimmunity, cruelty, war, and human rights) and Deleuze (A Thousand Plateaus, Anti-Oedipus, and more). Each essay illuminates a specific aspect of Derrida's and Deleuze's perspectives on psychoanalysis: the human-animal boundary; the child's polymorphism; the face or mouth as constitutive of ethical responsibility toward others; the connections between pain and suffering and political resistance; the role of masochism in psychoanalytic thinking; the use of psychoanalytic secondary revision in theorizing film; and the political dimension of the unconscious. Placing a particular emphasis on liminal figurations of the human and challenges to discourses on free will, the essays explore shared concerns in Derrida and Deleuze with regard to history, politics, the political unconscious, and resistance. By addressing the need to overcome the split between the psychological and the political, Derrida, Deleuze, Psychoanalysis illuminates the ongoing relevance of psychoanalysis to critical interrogations of culture and politics.

This book—the culmination of forty years of friendship between J. Hillis Miller and Jacques Derrida, during which Miller also closely followed all Derrida’s writings and seminars—is “for Derrida” in two senses. It is “for him,” dedicated to his memory. The chapters also speak, in acts of reading, as advocates for Derrida’s work. They focus especially on Derrida’s late work, including passages from the last, as yet unpublished, seminars. The chapters are “partial to Derrida,” on his side, taking his part, gratefully submitting themselves to the demand made by Derrida’s writings to be read—slowly, carefully, faithfully, with close attention to semantic detail. The chapters do not progress forward to tell a sequential story. They are, rather, a series of perspectives on the heterogeneity of Derrida’s work, or forays into that heterogeneity. The chief goal has been, to borrow a phrase from Wallace Stevens, “plainly to propound” what Derrida says. The book aims, above all, to render Derrida’s writings justice. It should be remembered, however, that, according to Derrida himself, every rendering of justice is also a transformative interpretation. A book like this one is not a substitute for reading Derrida for oneself. It is to be hoped that it will encourage readers to do just that.

Jacques Derrida's De l'espirit: Heidegger et la question is one of his most interesting and accessible later works. In it, Derrida attempts to come to terms with Heidegger's Nazi connections by way of an extended reflection on Heidegger's use of the term "Geist." In Of Derrida, Heidegger, and Spirit, David Wood presents a variety of powerful and distinctive responses to Derrida's book.

Norris demonstrates that Derrida's texts should be understood more as philosophy than as literature. He explains the position of Derrida's writing within the Western philosophical tradition and discusses some of the reasons for the massive institutional resistance that has so far prevented philosophers from engaging seriously with Derrida's work.

Merleau-Ponty and Derrida: Intertwining Embodiment and Alterity proposes the possibility of a Merleau-Ponty inspired philosophy that does not so avowedly seek to extricate itself from phenomenology.

This book explores the interweaving of several of Derrida’s characteristic concerns with themes that Paul explores in Romans. It argues that the central concern of Romans is with the question of justice, a justice that must be thought outside of law on the basis of grace or gift. The many perplexities that arise from thus trying to think justice outside of law are clarified by reading Derrida on such themes as justice and law, gift and exchange, duty and debt, hospitality, cosmopolitanism, and pardon. This interweaving of Paul and Derrida shows that Paul may be read as a thinker who wrestles with real problems that are of concern to anyone who thinks. It also shows that Derrida, far from being the enemy of theological reflection, is himself a necessary companion to the thinking of the biblical theologian. Against the grain of what passes for common wisdom this book argues that both Derrida and Paul are indispensable guides to a new way of thinking about justice.

First Published in 1990. Routledge is an imprint of Taylor & Francis, an informa company.