Deconstruction Thesis

Deconstruction Thesis-28
The first task of deconstruction would be to find and overturn these oppositions inside a text or a corpus of texts.But the final objective of deconstruction is not to surpass all oppositions, because it is assumed they are structurally necessary to produce sense. The hierarchy of dual oppositions always reestablishes itself.

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This approximates in temporal terms the time-dissolving moves found both in the latter Heidegger, and also in Derrida.

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Within architecture it has inspired deconstructivism, and it remains important in general within art, Derrida's original use of the word "deconstruction" was a translation of Destruktion, a concept from the work of Martin Heidegger that Derrida sought to apply to textual reading.

Heidegger's term referred to a process of exploring the categories and concepts that tradition has imposed on a word, and the history behind them.

To be effective, deconstruction needs to create new terms, not to synthesize the concepts in opposition, but to mark their difference and eternal interplay.

This explains why Derrida always proposes new terms in his deconstruction, not as a free play but as a pure necessity of analysis, to better mark the intervals.

To Derrida's claim about the impossibility of a non-metaphysical concept of time we reply (a) he elsewhere endorses a 'pluri-dimensional' temporality, and (b) when being careful, he admits that it is not concepts per se that are metaphysical, but their mode of textual articulation.

From these two concessions our double strategy develops. His denial of an original, primitive time, coupled with his understanding of metaphysics in terms of textual articulation licences a programme for the description of temporal structures and representations of time, one abjuring any foundationalist pretensions, and resisting the temptation to spatializing interpretations. We redescribe the 'moment' in a way that breaks utterly with any representational element whatever.

Derrida's claim that there can be no concept of time that escapes from the sphere of the metaphysical presents us with three major questions: (1) Why does Derrida make this claim? (2) How, in the light of this claim ought we to read Husserl and Heidegger who aimed at just what Derrida rules out?

(3) How can we square the claim with other things Derrida says about time and about metaphysics?


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