Heidegger S Way Of Thinking Has Left A Rich Legacy For Post-Modern Philosophers, Particularly For Jacques Derrida Who Has Greatly Influenced Philosophy And Literature In The Modern Times.Derrida, Like His Mentor Heidegger, Understands That In The Western Philosophy, The Meaning Of Being Has Been Determined By Metaphysics Of Presence. However, Unlike Heidegger, Derrida Does Not Begin His Philosophical Career With A Question On Being. Nor Does He Take Up Philosophical Positions Traditional Or Otherwise.The Purpose Of The Present Study Is The Critical Evaluation Of Derrida S Claim That He Deconstructed One Of Heidegger S Most Important Essays The Origin Of The Work Of Art By Which He Tries To Overcome The Metaphysics Of Presence.The Book Presents An In-Depth Analysis Of Heidegger S Question Of The Meaning Of Being, And Derrida S Critique Of Western Logocentrism And His Philosophy Of Deconstruction. It Delves Into The Origin Of The Truth Of The Work Of Art Studying The Essence Of Thing, Equipment And Work Of Art, As Philosophised By Heidegger. It Discusses Truth As The Strife, Taking Originary Strife As The Essence Of The Meaning Of Being. It Also Includes Derrida S Criticism Of The Restitution Of The Truth Of The Work Of Art, And An Evaluation Of The Differential Structure Of The Truth Of The Painting As A Work Of Art. A Comparative Study Of The Philosophies Of Heidegger And Derrida Has Been Given Under Non-Originary Origin Of Truth And Difference As The Origin .References Have Been Given At The End Of Each Chapter To Facilitate Easy Understanding Of The Concepts Discussed In The Text. Besides, There Is A Comprehensive Bibliography Giving Primary As Well As Secondary Sources From Which The Book Has Drawn. The Book Shall Be Highly Useful To The Students And Teachers Of Philosophy, Theology, Metaphysics And The Researchers In These Fields.

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.

This study examines the complex relationship between Martin Heidegger's concept of Difference and Jacques Derrida's neologism Différance in light of the problem of Being. Set in a theological context, it argues that Derrida's reflections call into question Heidegger's account of Difference, thus problematizing the Seinsfrage and forestalling any theological appropriation of Being. Further, it argues that Derrida's discourse on Différance is itself paradoxical, indicating its status is logically undecidable. Inspired by Heidegger's charge to think the Difference, this work characterizes Derrida's thought as a response to this mandate, and takes as its own task the further thinking through of the problematics of Difference in these thinkers.

Hans-Georg Gadamer is depicted as a paradoxical figure in the literature. When Gadamer’s work is approached by itself, outside the history of hermeneutics, he is generally presented as the disciple of Martin Heidegger, whose main theoretical contribution lies in having transposed his ontological hermeneutics into the sphere of the human sciences. Usually the master-student relation ends with a break between the two brought about by the student’s desire to become herself a master. In Gadamer and Heidegger’s case, scholarship has always excluded the possibility of such a symbolic parricide. However, when Gadamer’s work is approached from the history of hermeneutics, he, not Heidegger, is revered as the central figure of hermeneutic theory in the twentieth century, and scholars perceive the works of the latter—together with those of his immediate forerunners Friedrich Schleiermacher and Wilhelm Dilthey—as mere preambles to the great hermeneutic theory proposed by Truth and Method, and the works of those following him as footnotes to it. Gadamer and the Question of Understanding: Between Heidegger and Derrida dismantles this paradox by showing, on the one hand, that Gadamer’s translation of Heidegger involved, as he himself says, a series of “essential alterations” to the original which make philosophical hermeneutics a more coherent and better articulated hermeneutic theory, one offering a more faithful description of the phenomenon of understanding than Heidegger’s. And, on the other hand, by taking the dossier of the famous encounter between Gadamer and Derrida as its cue, Adrian Costache demonstrates that in light of Derrida’s deconstruction, every step Gadamer takes forward from Heidegger as well as from Schleiermacher and Dilthey—however necessary--is problematic in itself. The insights in this book will be valuable to students and scholars interested in modern and contemporary European philosophy, especially those focusing on philosophical hermeneutics and deconstruction, as well as those working in social sciences that have incorporated a hermeneutic approach to their investigations, such as pedagogy, sociology, psychotherapy, law, and nursing.

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.

First published in 1967, Writing and Difference, a collection of Jacques Derrida's essays written between 1959 and 1966, has become a landmark of contemporary French thought. In it we find Derrida at work on his systematic deconstruction of Western metaphysics. The book's first half, which includes the celebrated essay on Descartes and Foucault, shows the development of Derrida's method of deconstruction. In these essays, Derrida demonstrates the traditional nature of some purportedly nontraditional currents of modern thought—one of his main targets being the way in which "structuralism" unwittingly repeats metaphysical concepts in its use of linguistic models. The second half of the book contains some of Derrida's most compelling analyses of why and how metaphysical thinking must exclude writing from its conception of language, finally showing metaphysics to be constituted by this exclusion. These essays on Artaud, Freud, Bataille, Hegel, and Lévi-Strauss have served as introductions to Derrida's notions of writing and différence—the untranslatable formulation of a nonmetaphysical "concept" that does not exclude writing—for almost a generation of students of literature, philosophy, and psychoanalysis. Writing and Difference reveals the unacknowledged program that makes thought itself possible. In analyzing the contradictions inherent in this program, Derrida foes on to develop new ways of thinking, reading, and writing,—new ways based on the most complete and rigorous understanding of the old ways. Scholars and students from all disciplines will find Writing and Difference an excellent introduction to perhaps the most challenging of contemporary French thinkers—challenging because Derrida questions thought as we know it.

As the spell of Jacques Derrida grows stronger, with more translations and analyses appearing every season, it is possible--and necessary--to determine what in his work is truly new and what continues philosophical and literary traditions. Although Martin Heidegger ahs been mentioned before as a precursor of deconstruction, Herman Rapaport is the first to develop the connections between the writings of the German philosopher and Derrida. Heidegger and Derrida discusses the French philosopher's adoption of certain Heideggerean themes and his extension or overturning of them. But Rapaport does more than show how deconstruction builds on the philosophical foundations laid by Heidegger (and also by Hegel, Nietzsche, and Freud). In the most comprehensive study of Derrida's works to date, he tackles the problem of writing an intellectual history about a figure who has put into question the possibility of such a construction and acknowledges Derrida's concerns with Jewish history in relation to Western thought.

Key readings by Heidegger, Merleau-Ponty, Deleuze, Derrida and Irigaray.

"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