By Alberto Martinengo
Via now Jacques Derrida′s legacy has taken the shape of a veritable (post-)deconstructive Babel. Its lasting presence is marked via a very important oscillation among the echoes of its previous luck and the claims of a considerably diverse sensibility. This quantity takes inventory of the debate in 3 major fields: philosophy, literary reviews, and legislation. For all people who are faced with the diversity of Derrida′s legacy this e-book serves as a useful map and takes a reconstructive method of stream past deconstruction.
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Additional resources for Beyond Deconstruction: From Hermeneutics to Reconstruction
However, if it is true that meaning is charged with unmastered implicit significations, we must acknowledge that deconstruction has limitations due to its metaphorical nature. Using metaphor in this way implies that the definition is less important than its use. The deconstructive praxis does not have the unity of method. Sometimes Derrida characterises it as a strategy without finality. Consequently, we must accept that there are several deconstructive gestures, and that deconstruction is not a univocal tradition.
For instance in his article ‘On Incomprehensibility’, Schlegel insists that the subject is unable to master the different regimes of meaning he uses. ’3 1 2 3 Brçckling 2007. Frank 2007, 117 – 138. Schlegel 1967, 363. 40 Jean Robelin Proceeding this way, he advances Derridean analysis through a long history of thought: from a broken self, of an ‘I’ or a self which is an ‘other’. Of course, we could object that deconstruction itself – even its thinkers who are sensitive to the limits of the subject and to the impossibility of the subject to master his symbolic acts – argues against reducing Derrida to an appendage of German Idealism.
Now, precisely in the work of the Heideggerian formulae – wherein a whole tradition of reflection appears to culminate – Derrida believes he listens to the echo of an internal implosion that shakes the foundations, maybe from the beginning, of that thousand-year-old conceptual structure. Because Heidegger, for whom possibility is determined (§50) by the pure and simple impossibility of the Dasein, would be the first to proclaim that with this risky and ambiguous formulation any progress in understanding that possibility will increase the freedom of insight into that same possibility, now understood as impossibility, that is: as the very impossibility of existence in general (§53).
Beyond Deconstruction: From Hermeneutics to Reconstruction by Alberto Martinengo