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.

"I shall speak of ghost, of flame, and of ashes." These are the first words of Jacques Derrida's lecture on Heidegger. It is again a question of Nazism—of what remains to be thought through of Nazism in general and of Heidegger's Nazism in particular. It is also "politics of spirit" which at the time people thought—they still want to today—to oppose to the inhuman. "Derrida's ruminations should intrigue anyone interested in Post-Structuralism. . . . . This study of Heidegger is a fine example of how Derrida can make readers of philosophical texts notice difficult problems in almost imperceptible details of those texts."—David Hoy, London Review of Books "Will a more important book on Heidegger appear in our time? No, not unless Derrida continues to think and write in his spirit. . . . Let there be no mistake: this is not merely a brilliant book on Heidegger, it is thinking in the grand style."—David Farrell Krell, Research in Phenomenology "The analysis of Heidegger is brilliant, provocative, elusive."—Peter C. Hodgson, Religious Studies Review

Few philosophers held greater fascination for Jacques Derrida than Martin Heidegger, and in this book we get an extended look at Derrida’s first real encounters with him. Delivered over nine sessions in 1964 and 1965 at the École Normale Supérieure, these lectures offer a glimpse of the young Derrida first coming to terms with the German philosopher and his magnum opus, Being and Time. They provide not only crucial insight into the gestation of some of Derrida’s primary conceptual concerns—indeed, it is here that he first uses, with some hesitation, the word “deconstruction”—but an analysis of Being and Time that is of extraordinary value to readers of Heidegger or anyone interested in modern philosophy. Derrida performs an almost surgical reading of the notoriously difficult text, marrying pedagogical clarity with patient rigor and acting as a lucid guide through the thickets of Heidegger’s prose. At this time in intellectual history, Heidegger was still somewhat unfamiliar to French readers, and Being and Time had only been partially translated into French. Here Derrida mostly uses his own translations, giving his own reading of Heidegger that directly challenges the French existential reception initiated earlier by Sartre. He focuses especially on Heidegger’s Destruktion (which Derrida would translate both into “solicitation” and “deconstruction”) of the history of ontology, and indeed of ontology as such, concentrating on passages that call for a rethinking of the place of history in the question of being, and developing a radical account of the place of metaphoricity in Heidegger’s thinking. This is a rare window onto Derrida’s formative years, and in it we can already see the philosopher we’ve come to recognize—one characterized by a bravura of exegesis and an inventiveness of thought that are particularly and singularly his.

It is not possible to read Heidegger's text without the image of his arm raised in the Nazi salute haunting it. The image compels us to examine Heidegger's philosophy in terms of its susceptibility to Nazi ideology. Heidegger's philosophy was inscribed at the end of the history of philosophy, a time when Nazism was on the rise and on its way to the renewal of German destiny. In paragraph six of Being and Time Heidegger outlined his agenda for the renewal of philosophy. The renewal necessitated the destruction of the errant history of ontology in order to retrieve the pure primordial experiences. The parallels between the forms of two agendas are coincidental. However, my work shows where they overlapped. I explore the consequence of this overlap by soliciting the 'first' text of philosophy, The Anaximander Fragment, that speaks about justice and injustice. Justice is also at issue in the text of Jacques Derrida. Derrida's primary resource is paragraph six of Heidegger's Being and Time, a fact that caused some of his readers to assimilate him to Heidegger. Derrida has tried to distance himself from Heidegger and in a late text he has offered us the prescriptive phrase, "Deconstruction is justice," to guide our reading of his text. The phrase invites us to examine Derrida's work in light of its saying. This is what I try to do. I show that a separation cannot be accomplished without a price, because whether an author intends it or not, justice is something ghostly and it keeps its own account. Heidegger's arm and Derrida's hand caught in the trap of paragraph six tell another story, different from the stories the authors tell. The limbs tell the story about the ghosts of justice.

Heidegger with Derrida: Being Written attempts, for the first time, to think Heidegger's philosophy through the lens of Derrida's logocentric thesis, according to which speech has, throughout the history of metaphysics, been given primacy over writing. The book offers a detailed account of Derrida's arguments about the debasement of writing, an account that leads to a new definition of writing, conceiving it epistemically, rather than linguistically. Heidegger's analysis of the gaze and critique of the modern subject are shown to have logocentric features. This surprising conclusion entails that Heidegger is well within the metaphysical tradition, which he labored so intently to overcome. The book sheds new light on the philosophical roots of Heidegger’s involvement with Nazism, arguing that his hierarchical thinking--the hallmark of logocentrism and metaphysics—condones violent differentiation between the ‘proper’ race and the Other.

This is not a book about sound. It is a study of sounds that aims to write the resonance and response they call for. John Mowitt seeks to critique existing models in the expanding field of sound studies and draw attention to sound as an object of study that solicits a humanistic approach encompassing many types of sounds, not just readily classified examples such as speech, music, industrial sounds, or codified signals. Mowitt is particularly interested in the fact that beyond hearing and listening we ÒauditÓ sounds and do so by drawing on paradigms of thought not easily accommodated within the concept of "sound studies." To draw attention to the ways in which sounds often are not perceived for the social and political functions they serve, each chapter presents a culturally resonant soundÑincluding a whistle, an echo, a gasp, and silenceÑto show how sounds enable critical social and political concepts such as dialogue, privacy, memory, social order, and art-making. Sounds: The Ambient Humanities significantly engages, provokes, and contributes to the dynamic field and inquiry of sound studies.

Jacques Derrida is widely regarded as one of the most influential thinkers of the twentieth century. His thinking has radically transformed scholarship and critical practice across the Humanities and Social Sciences. 'Derrida on Religion' offers students an overview of Derrida's many influential writings on religion and also explores the potential of Derrida's methodologies for the study of religion. This is an essential textbook for any student who wants to explore the impact of Derrida's critical theory and practice on the study of religion.

The first book to argue for the ethical turn in Derrida's work, this new edition contains three new appendixes and a new preface where Critchley reflects upon the origins, motivation and reception of 'The Ethics of Deconstruction'.

This examination of global society focuses on its conflict with local societies and questions whether the human race should be treated as belonging to a single global community. It considers the universality of human rights and its conflict with group claims to self-determination.

This book explores the relation between Heidegger, Levinas and Derrida by means of a dialogue with experts on the work of these mutually influential thinkers. Each essay in this collection focuses on the relation between at least two of these three philosophers focusing on various themes, such as Alterity, Justice, Truth and Language. By contextualising these thinkers and tracing their mutually shared themes, the book establishes the question of difference and its ongoing radicalization as the problem to which phenomenology must respond. Heidegger’s influence on Derrida and Levinas was quite substantial. Derrida once claimed that his work ‘would not have been possible without the opening of Heidegger’s questions.’ Equally, as peers, Derrida and Levinas commented on and critiqued each other’s work. By examining the differences between these thinkers on a variety of themes, this book represents a philosophically enriching project and essential reading for understanding the respective projects of each of these philosophers.