Jacques Derrida

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Jacques Derrida

Jacques Derrida [ ʒak dɛʁiˈda ] (born July 15, 1930 as Jackie Derrida in El Biar , † October 8, 2004 in Paris ) was a French philosopher who is considered the founder and main proponent of deconstruction . His work had a decisive influence on philosophy and literary studies in Europe and the USA in the second half of the 20th century. His main works include The Voice and the Phenomenon 1967, Grammatology 1967, The Scripture and Difference 1967, and Marginal Walks of Philosophy 1972.

During his academic career, he worked primarily at the elite university École des hautes études en sciences sociales in Paris .


In 1942, Derrida, the son of a Sephardic- Jewish family, was banned from attending school according to a regulation of the Vichy regime (the quota for Jewish students was reduced from 14 to 7 percent). The anti-Semitic discrimination has left its mark on many of his writings insofar as he deals with the other and the stranger in them. The figure of the arriving person is also a central element of his thinking. After all, given his virtuoso command of the French language, he felt his “speechlessness” in the other languages ​​that were important to him, Hebrew and Arabic.

Living in France since 1949, he attended the Lycée Louis-le-Grand in Paris and studied at the École Normale Supérieure from 1952 to 1954 , where he attended lectures with Louis Althusser and made friends with Pierre Bourdieu . In 1956 he won a scholarship to study at Harvard University. During his military service (from 1957 to 1959, at the time of the Algerian War ), he taught English and French in Algeria, which was then a colony of France. From 1960 to 1964 he was a research assistant at the Sorbonne .

During his academic career, Jacques Derrida was primarily associated with the Parisian elite university École des hautes études an sciences sociales (EHESS).

From 1965 (until 1983) he held a lectureship ("Maître-Assistant") for the history of philosophy at the École Normale Supérieure. Derrida achieved his breakthrough in 1967 when he published three important writings almost simultaneously in three well-known publishers: De la grammatologie (Les Éditions de Minuit, German Grammatologie 1974), La Voix et le phénomène ( Presses Universitaires de France , German Die Voice and the Phenomenon 1979) as well as L'écriture et la différence ( Éditions du Seuil , Eng. The writing and the difference 1972). He met Paul de Man and Jacques Lacan on lecture tours in the USA . In June 1980 he completed his Thèse d'État at the Sorbonne . In 1981 he traveled to Prague for the Jan Hus Educational Foundation, an aid organization founded in 1980 for persecuted Czech intellectuals, to hold a seminar there. He was arrested there on December 28, 1981 on pretexts, but was released a few days later after the French government intervened and was expelled from the country. In 1983 he was appointed "directeur de recherche" at the newly founded elite university École des Hautes Études en Sciences Sociales (EHESS) in Paris. He worked in this position until the end of his life.

In 1977, like around sixty other intellectuals, he signed an appeal for the decriminalization of pedophilia , which appeared in the Liberation and Le Monde newspapers. The appeal was initiated by the pedophile writer Gabriel Matzneff .

Derrida's interest in the institutional aspects of philosophy, an essential moment of deconstruction from the start that made him an important player in the États généraux de la philosophie as early as 1979 , led to his significant involvement as founding director of the Collège international de philosophie in Paris in 1983 . Derrida was visiting professor at the University of California, Irvine , Johns Hopkins University , Yale University , New York University , Stony Brook University , The New School for Social Research .

Derrida's intellectual and personal friends included Paul de Man , Jean-Luc Nancy , Avital Ronell , Emmanuel Levinas , Sarah Kofman , Samuel Weber , Peter Engelmann , Hélène Cixous , Geoffrey Bennington , Rodolphe Gasché (* 1938), Pier Aldo Rovatti , Gianni Vattimo , Mario Kopić u. a.

In 1985 Derrida was accepted into the American Academy of Arts and Sciences . In 1988 he was (together with Karl Popper and Carlo Sini ) laureate of the 10th Premio Internazionale Federico Nietzsche of the Italian Nietzsche Society. In 2001 Derrida received the Theodor W. Adorno Prize .

In 1957 Derrida married the French Marguerite Aucouturier . The couple had two sons, one of whom is the writer Pierre Alféri .

Derrida died in October 2004 at the age of 74 after a brief serious illness in a Paris hospital. He is buried in Ris-Orangis .



Derrida is assigned to the post-structuralist thinkers, so he is influenced by structuralists like Ferdinand de Saussure and the Prague School ( Roman Jakobson et al.), Whose theories about the nature and the use of words (or signs ) he debated.

The influence of Edmund Husserl and Martin Heidegger is particularly important for Derrida's thinking and an understanding of his terminology and reasoning . Other influences come from French thinkers such as Maurice Blanchot , Emmanuel Levinas and Georges Bataille .


Derrida is considered to be the founder of the philosophy of deconstruction.

Historically, the term deconstruction is linked to Martin Heidegger . He had spoken of a "destruction" of the occidental tradition of metaphysics :

“Neither does destruction have the negative meaning of shaking off the ontological tradition. Conversely, it should define these in their positive possibilities, and that always means, within their limits, which are actually given with the respective question and the delimitation of the possible field of investigation drawn from this. "

- Heidegger

Heidegger had also spoken of a methodical entanglement of construction and destruction. This concerned three moments:

  1. "Capturing beings on the understanding of their being (phenomenological reduction)"
  2. "Design of the given being on its being and its structures (phenomenological construction)"
  3. "Critical dismantling of traditional terms (destruction)"

Taking up this entanglement of destruction and construction, deconstruction does not mean an attack on the legitimacy or meaningfulness of texts or theses, but the critical analysis of their understanding and validity conditions.

Practical philosophy

Derrida criticizes numerous traditional drafts of ethical theories, especially because they treat people as metaphysical objects and their value is determined on the basis of a reflection on the nature of a subject who has the status of a substantial anthropological universal and the ego as the yardstick for what is appropriate and inappropriateness , the righteous and the unjust. The Levinasian replacement of ontology as the traditional first philosophy by a proto-ethical obligation by “the other” is of particular influence for Derrida . Compared to this obligation, the constitution of a subject and ethical considerations are secondary. (See the main article by Emmanuel Levina .)

In such a reversal of the order between the “subject” of the first and the second person, the latter - hence the choice of words “the other” - cannot be caught in its essence and dignity. This given and unreachable applies to everything singular; in principle, it cannot be adequately transferred to generality (for example, to bring it to terms, to calculate it in theories). In particular, this applies to all morally relevant terms, such as the concept of justice , politics or the educational ideal of the university and also the "actual meaning " of a meaningful expression cannot be brought to safely manageable general terms in a very structurally analogous way. Derrida's aesthetic is also characterized by the impossibility of transforming the singular into a general. Contrary to popular simplifications, Derrida does not reject the concept of the subject. Instead, he continues the transcendental-philosophical debates about its constitutional conditions and ties them back to material enabling conditions. In particular, Derrida does not resolve the subject into a bundle of external (e.g. linguistic) factors, but emphasizes that the subject cannot be clearly distinguished from these.

Such “protoethical” caution is already fundamental for the theoretical positions and criticisms that are developed in Derrida's early texts, for example in his criticism of theoretical drafts, which are based on a subject's deceptive self-assurance about his or her self-origin or another subject's superior knowledge based on the meaning of one's own statements or the controllability of resulting interpretations of the same. In later texts, some of which are devoted to more specific political problems (such as globalization , US foreign policy or the economization of university education), these motives emerge more clearly, as well as in the discussion of terms such as 'justice', 'law', 'Law' and the formation of scientific terms in general. So Derrida tries in law; To make clear the mystical ground of authority , the frayed borders and the fundamental uncertainty of values , norms and regulations. Similar to his “subject criticism”, he is not concerned here with negating or “rejecting” such demanding terms, but rather with relating general judgments to their constitutional conditions and the factors of establishment. Derrida criticizes social institutions and theoretical options that do not adequately take into account the aforementioned option for the unattainability of the singularity of “the other”. At the same time, Derrida deliberately adheres to terms such as “justice” and their claim to validity, but emphasizes that maintaining them is always linked to contingent and historical factors, for which responsibility must also be borne. The latter is also the punch line in his early engagement with Lévinas.

In the analysis of the origins, foundations and limits of conceptual, theoretical and normative apparatuses, deconstruction does not have any methodological recourse to first principles or structures of reason. It can only make use of the structures and validity implications that it ever concretely finds: it makes use of all subversive, strategic and economic means of the old structure in order to finally expose the practical nature of truth, which cannot be structurally grasped.

In the 1990s Derrida increasingly addressed concrete political and ethical problems. For example, his book “Schurken” discusses problems of the democratic form of government and its future possibilities.

With the concept of gift or grace adopted from Marcel Mauss , Derrida connects a form of interpersonal relationship that undermines the reciprocal logic of economic exchange processes . His discussion of “forgiveness” is also in this context: This term denotes an impossibility to forgive that which one cannot forgive per se. Derrida involves concepts and practices such as hospitality in similar antinomic structures. Lacan had already formulated that love is to give what you don't have.

Derrida develops his decision theory based on the option for “the other”. Every decision is a passive decision of the other in me . Likewise, he characterizes the practice of deconstruction as enabling a relationship or a reception of the other. In contrast to Lévinas, with Derrida the other or the other is not limited to people.

Sign, text, font

The deconstruction intensifies Husserl's critique of meaning: not only the reference of a sign, but also its status as a sign itself is ultimately not secured, but depends on prerequisites for which an utterance itself cannot in principle arise. In particular, processes and decisions that create meaning are relevant that lie in context-specific conditions of the respective understanding itself. This can include, for example, implicitly based conceptual schemes, norms, viewing habits, etc. Naturally, an utterance cannot, in principle, guarantee the context and references to its understanding and thus its own meaning. According to Derrida, the same applies in principle to every potential bearer of meaning. In addition, terms such as a sign or text are methodically expanded and put on an equal footing with other forms of expression. In particular, this makes a sharp delimitation (individuation) of a text, for example, impossible. One implication of this approach is that, from a deconstructivist point of view, it is impossible to expose a final layer of meaning in a text.

In many theories, a sign is understood as consisting of two components: an ideal or referential meaning, the signified , and a material carrier of the meaning , the signifier (e.g. as a phonetic or written image). The signifier acts as a mediator for a meaning that transcends this mediating role. Derrida speaks of a "transcendental signified" (not in the Kantian sense, but the traditional word meaning, according to which transcendental as well as transcendent simply means something in response to which something else is "exceeded"). Derrida criticizes this finality: every signified is "always already in the position of the signifier". Accordingly, there could be no meaning and no sense that could escape spatialization and temporalization as well as the differential structure of the significant relationships.

A written text is therefore only a “sign of signs, signifier of signifiers” - not of well-defined signifieds. According to Derrida, the materiality of a signifier does not add to an ideal sense "afterwards" in order to make this sense markable. Conversely, a meaning is the effect of a subsequent signification (“always already”) . Derrida regards the fact that linguistic utterances systematically convey “direct” and “immediate” meaning than written down and can be more directly controlled by the speaker as an unjustified allegation. a. characterized by the term "logocentrism". The above-mentioned reduction of the concept of sign to the level of signifiers alone therefore applies not only to writing in the everyday sense, but to any kind of potentially meaningful “media”. All of these fall under his concept of "text".

“Logocentrism” stands for the fiction of a directness of the reference to intended meanings in utterances controlled by the speaking subject as the mediation of a simultaneously intuated meaning. In contrast, Derrida uses the concepts of writing and trace. Both are material configurations that depict the delay inherent in every assumed mediation of meaning as almost graphically as the uncertainties that accompany every subsequent reconstruction of an assumed original meaning. It is precisely this later temporality that characterizes every attempt to understand meaning - even that of the supposedly original subject as soon as it relates to its own signs. Derrida chooses a different illustration in “The Postcard”. In it, he turns the relationship between sender and addressee upside down: meaning is not conveyed intentionally, but the assumption of meaning comes “too late”, as it were, “under the sign of the post”. The “written down” is a parable of this “tragic delay”. Similarly, the concept of the trace evokes the image of an eroded, worn-out, soon faded and forgotten signifier. In this respect, it stands for the fact that every attempt at understanding has already been accompanied by an act of violence: singularity is subsumed under general schemes, references are underlaid that relate to idealized objects, intentions are assumed that, in any granularity of representation, are ultimately inappropriately narrowed are. Such reservations bind Derrida's critique of signs, meaning, subject, “logocentrism” and metaphysics to the outlined “protoethical” option for an irrecoverable obligation to the singularity and incomprehensibility (inefficiency) of “the other”.

Derrida's philosophy of language radicalizes Ferdinand de Saussure 's thesis of differentiality . In an event of difference, which only allows identities to arise, there can be no immediate presence , but only the irreversible retrospective of all positivity and presence. Derrida uses the term différance to describe the impossibility of conveying “the individual and the general”, among other things : This not only refers to a difference that precedes every assumed unit, but also the impossibility of conveying meaning over time, for example in the event of Transition between the mental intuition of a meaning and its material expression, between individual intuition of meaning and general intention of meaning.

The concept of différance is thus an artificial word ( neologism ), which takes up the structuralist différence of the signifier and the signified and creates a relation to the French word "différer". This has two different meanings. On the one hand, the word describes the activity of postponing something until later, which implies economic calculation, detour, postponement and representation; on the other hand, it means “not to be identical” and denotes the inevitable afterthought and impossible immediacy of every attribution of identity, every presence. The noun to différer is "différence" (distinction, postponement), the participle form is "différant" (distinctive, postponing). The use of the ending “-ance” in Derrida's word creation instead of “-ence” represents a mixture of these two forms. The difference is inaudible (since -ence and -ance do not differ phonetically in French), which indicates the impossibility of a clear differentiation is alluded to by meanings. Différance is neither a name nor a concept, rather a circumstance, a bundle of references, texts and contexts, of lines of meaning and force; it “is” not, it has no center and no cause, rather it shows itself as a trace of existence. Binary meaning oppositions (e.g. Freud's pleasure and reality principle) are resolved through temporalization and spatialization (e.g. as postponed but not negated pleasure).

Critique of Metaphysical Systems

For Derrida et al., Metaphysics is characteristic of a. that this operates with stable entities that appear to be manageable per se and allow other things to be related to one another, for example by subsuming two individuals under an identical generic term. From the point of view of deconstruction, such identifying judgments are in principle endangered and problematic, for example insofar as they are owed to contingent conditions that first and foremost establish and establish such conceptual systems, insofar as irretrievable singularities get out of sight or insofar as the subject that forms the synthesizing judgment in his own Status itself is unsecured. That is why the assumption associated with “metaphysical” theories that the respective objects can be represented in a kind of contingency-free “language of the mind”, as it were, directly present to them, is problematic. Derrida identifies this assumption as presence thinking . This visualization is u. a. problematic because of their status conveyed through significant relationships, because of a fundamental difference between the content of the judgment and the act of judgment, and a fundamental “temporal” differentiation formulated with the term différance . According to Derrida's analysis of the structure of the judgment, of two relations of an alleged identity relation, the second is not strictly identical to the first precisely because it only repeats this - as is immediately clear on the level of the signifiers . In this respect, exactly the same thing is never repeated, but the (supposed) identity of a meaning is only created in deviation from itself (mediated by the repetition of the same signifier) ​​and thus in difference to itself (if the first and second signifier have different judgment and “time "Positions). I.a. Insofar as meanings only arise in an infinite context of constitutive references, in which a meaning becomes itself through distinction, Derrida formulates that there are differences before every identity.

While holistic semantics also emphasize that there is no isolated meaning, but rather a whole network of terms determines the meaning of an expression, such a semantic structure is also dynamically "timed" from the point of view of deconstruction and referred back to pre-predicative establishment practices.

Animal philosophy

Jacques Derrida dealt intensively with the “question of the animal” in his later work. He asks, partly following an analysis by Emmanuel Levinas and Jacques Lacan , about elements in Heidegger's philosophy that led him to take a National Socialist position .

He questions Heidegger's concept of responsibility and ultimately the concept of the person as the entity that has responsibility. Derrida agrees with Levinas' proposition that this “'person' [...] is a singularity that delimits and separates itself in order to reassemble itself and to answer the other whose call somehow precedes one's own identification with the other . “On the one hand Derrida follows Heidegger in his criticism of the concept of the person of the exclusively human self as a stable, ahistorical and autonomous subject in the Cartesian sense. But he further formulates the question as a problem of drawing the boundaries between subjects and non-subjects.

Heidegger used several criteria to exclude animals from his concept of person: animals perceive things, so they are not worldless like stones . Unlike humans, however, they lack the ability to recognize things as such , that is, to see them in a functional context with the world. They do not have a “unifying understanding of something as something” and are therefore poor in the world .

Analogous to Derrida's criticism of occidental metaphysics , he sees Heidegger's construction of people as world-forming vs. Animals as poor in the world a binary hierarchical confrontation , which, according to Derrida, can be found very often in western philosophy and which also dominates thought patterns. So be it, for example by nothing but dogmatism to explain that Heidegger in nonhuman primates explicitly by an "organ for gripping, but no [r] hand" speaks. Further comparisons dominating metaphysics are, according to Derrida, for example God vs. Creation, spirit vs. Body , nature vs. Culture etc.

Derrida sees these binary hierarchical juxtapositions in a logocentric tradition of thought, which he puts in the context of a "Carno-Phallogozentris [chen]", i. H. a position based on the primacy of meat-eating human men. Derrida therefore writes of an "interest in [...] radicalizing the question of the origin of responsibility".

"If we want to speak of it: of the injustice, the violence or the disrespect for those whom we still call animals in our confusion [...] Then we have to use the metaphysical anthropocentric axiomatics that dominates the thinking of the just and the unjust in the West, discuss anew in their totality. "

A linguistic mechanism to construct the animal archetypically for the other is, according to Derrida, the term “animal” in and of itself, or rather the fact that a “multiplicity of beings” is subsumed under a single homogeneous term.

“All the deconstructive gestures that I have tried out against philosophical texts, especially those of Heidegger, consist in the prejudiced disregard for what is called the ANIMAL in general and the way these texts draw the line between HUMAN and Interpreting ANIMAL, questioning. In the last texts that I have published on this matter, I use the term 'ANIMAL' in the singular, as if there were MAN and the ANIMAL, as if the homogeneous term The ANIMAL applies to everyone in a universal way Forms of non-human life. "

In order to underline the role of speech acts in the process of constructing anthropocentrism, as in Heidegger's, Derrida suggests the creation of the word animot .

"Ecce Animot. Neither species nor gender nor individual is it an irreducible, living variety of mortals [...] It opens us to the referential experience of the thing as such; than what it is in their being "

In the ecofeminist Human-Animal Studies , Carol J. Adams developed the thesis of the absent speakers based on this. Following this idea, animals are not only homogenized as a variety in the word "animal", but also made absent through language: for example, in the terms "meat", "leather", "wool" etc. the references to animal bodies are no longer recognizable. According to Adams, similar mechanisms also apply in violent social relationships that affect women.

Gary Steiner criticizes Derrida for not being ready to accept or promote the obvious consequences of an expanded concept of the person, such as veganism . Steiner attacks Derrida's position that “language [always] has an ambivalent relationship to reality” and that categorical principles are always “an instrument for mastering the other”. Derrida describes himself on the one hand as a "vegetarian in the soul", but rejects the propagation of vegetarian culture because an animal rights practice or ecological culture "necessarily reproduces the rule of the subject".

This impossibility of formulating firm principles forced Derrida and his successors, such as Cary Wolfe and Leonard Lawlor, to reject a position on animal rights or a requirement of non-violence towards animals. Wolfe and Lawlor, for example, describe their position as a “minimum meat consumption theory” and are “usually vegetarians” and take positions that “do not advocate specific and concrete reforms” because “such reforms are [always] implemented locally [...] and regional differences have to be taken into account. "This position loses any political and emancipatory character, because" if it is not very easy and cheap for us to respect the moral claims of animals, these can be ignored and are therefore superfluous from the start. Gary Francione had previously formulated a criticism of Carol J. Adams that some considered comparable, but based on the erroneous assumption that Adams only rejects special (women's and) animal rights, but accepts the general rights underlying exclusion and exploitation (Patriarchal) concepts of norms including property rights or the “legitimacy of institutionalized exploitation as part of the normative context”.

Role of Derrida's cat

The encounters with his cat, which he describes in L'animal que donc je suis , are often rated as relevant for Derrida's development in animal philosophy . Baker (2000) reports somewhat mockingly that this encounter probably had much more influence on Derrida's position than, for example, the serious attempt by his student and later philosopher David Wood to convince Derrida of vegetarianism in the 1970s .

“The animal looks at us and we stand naked in front of it. And maybe this is exactly where the thinking starts. "

In this essay, Derrida says that he feels a sense of shame at the look of his cat because he was standing naked in the bathroom. Although he also refers to biblical passages on shame in Genesis, he often emphasizes that it was the concrete cat that moved something in him. The cat's eyes, he writes, were for him a mirror for the autobiographical self in this situation. He writes of a "deep [n] emotion which, if taken seriously, could change the basis of the animal's philosophical problem".


Derrida had a particular influence on philosophers such as Emmanuel Levinas , Jean-Luc Nancy , Sarah Kofman , Samuel Weber , Peter Engelmann , Hélène Cixous , Geoffrey Bennington , Rodolphe Gasché , Pier Aldo Rovatti , Gianni Vattimo and others. a.

Among the psychoanalysts, Nicolas Abraham , Mária Török and René Major Derrida were or are closely connected.

The late work of Friederike Mayröcker was strongly influenced by Derrida.

In the literary and cultural studies too, influences were taken up by him, often in his own judgment in the wrong direction of his intention. Deconstructive methods were used for the interpretation of a wide variety of types of work (visual arts, fashion, music, architecture).

  • For the spectrum and methodological accents of deconstructive work interpretations cf. the main article deconstruction

In addition, Derrida was included in social science theories that deal with identities or identifications, such as queer theory , feminist theories such as that of Judith Butler , or in cultural theories . For example, stable entities and identities are traced back to their enabling conditions, especially in a power-critical focus, and political alternatives are proposed.

In systematic theology, too, deconstructive methods were taken up, for example by Johannes Hoff , Joachim Valentin and Tilman Beyrich .

In a text on Derrida's 90th birthday in 2020 in the NZZ , literary scholar Hans-Ulrich Gumbrecht argued that Derrida had largely been forgotten in the philosophy of the early 21st century.


Derrida was criticized, sometimes sharply, from various quarters, in particular from representatives of analytical philosophy : For example, the debate about his honorary doctorate in Cambridge, against which eighteen professors of the faculty protested in writing, including Barry Smith , WV Quine , David Armstrong , Ruth Barcan Marcus, is well known and René Thom . In their petition they write that Derrida's texts do not achieve the required degree of clarity and rigor, that they are composed of tricks and sleight of hand and that they are more closely related to Dadaist experiments.

Noam Chomsky ascribed a pretentious rhetoric to Derrida, which deliberately served to obscure his ideas.

Philosophers like John Searle and WV Quine have called Derrida a pseudophilosopher and a sophist.

A critical obituary appeared in the New York Times in October 2004, Derrida et al. a. as an “absurd theorist” and addressed his role in the scandal surrounding Paul de Man's anti-Semitic journalism in World War II. According to the newspaper, Derrida tried to use his deconstructivist method to show that de Man's articles were not anti-Semitic at all, thereby damaging his own credibility. Political scientist Mark Lilla sharply criticized Derrida's thinking in this context: Deconstructivism "seems to mean that you never have to apologize for anything".

For Richard Wolin , Derrida leads to a simple nihilism . In the first edition of an anthology edited by Wolin, an interview was published that the Nouvel Observateur conducted with Derrida in 1987, and which was based on the “devastating revelations” by Hugo Ott and Víctor Farías . Derrida described this reprint, for which Wolin had formally obtained the rights, as an unauthorized malicious mistranslation. The publisher Columbia University Press then refused to reprint or reprint the book; a subsequent edition of MIT Press left the interview out. In a review, Thomas Sheehan described Derrida's attitude as censorship.

See also

Works (German language editions)

  • What to do - with the question "What to do"? Translated by Johannes Kleinbeck u. Oliver Precht, Turia + Kant , 2018, ISBN 978-3-8513-2894-3
  • Think not to see. Writings on the arts of the visible . Translated by Hans-Dieter Gondek, Markus Sedlaczek, Brinkmann and Bose 2017, ISBN 978-3-940048-31-8
  • Life is survival. Translated by Markus Sedlaczek. Passagen, Vienna 2017
  • With Jean-François Lyotard, Hélène Cixous, Alain Badiou, Jacques Rancière: Disturb! The passage book. Translated by Claudia Simma, Richard Steurer-Boulard, Martin Born . Passagen, Vienna 2017
  • Forgive. The unforgivable and the non-statute-barred. Translated by Markus Sedlaczek Passagen, Vienna 2017
  • With Hans-Georg Gadamer , Philippe Lacoue-Labarthe : Heidegger. Philosophical and political scope of his thinking. The Heidelberg Colloquium . Ed. Mirelle Calle-Gruber, translator Esther von der Osten. Passagen, Vienna 2016, ISBN 978-3-7092-0203-6
  • The animal that I am , 2nd, revised edition, edited by Peter Engelmann, translator Markus Sedlaczek. Passagen, Vienna 2016, ISBN 978-3-7092-0190-9
  • Story of the lie. Prolegomena , Ed. Peter Engelmann, translator Noe Tessmann. Passagen, Vienna 2015, ISBN 978-3-7092-0175-6
  • Politics and friendship. Conversation about Marx and Althusser. Ed. Peter Engelmann, translator Noe Tessmann. Passagen, Vienna 2014, ISBN 978-3-7092-0111-4
  • Psyche. Inventions of the other, 2 . Translated by Markus Sedlaczek. Edited by Peter Engelmann. Passagen, Vienna 2013, ISBN 978-3-7092-0087-2
  • The problem of genesis in Husserl's philosophy . Translated by Johannes Kleinbeck. Diaphanes, Zurich 2013, ISBN 978-3-03734-205-3
  • Psyche. Inventions of the Other I , translated by Markus Sedlaczek. Edited by Peter Engelmann, Passagen, Vienna 2012, ISBN 978-3-7092-0041-4
  • Psyche. Invention of the Other , translated by Markus Sedlaczek. Edited by Peter Engelmann, Passagen, Vienna 2011, ISBN 978-3-85165-937-5
  • The phenomenology and the closure of metaphysics . Translated by Johannes Kleinbeck. Diaphanes, Zurich 2011, ISBN 978-3-03734-168-1
  • So the animal that I am . Translated by Marcus Sedlaczek. Passagen, Vienna 2010, ISBN 978-3-85165-944-3
  • Stay, Athens . Translated by Markus Sedlaczek. Passagen, Vienna 2010, ISBN 978-3-85165-934-4
  • Unique every time, the end of the world Ed. Peter Engelmann. Passagen, Vienna 2007, ISBN 978-3-85165-759-3
  • HC for life, that is ... Ed. Dsb., Ibid. 2007 ISBN 978-3-85165-760-9
  • With Hélène Cixous: Voiles. Veil and sails. Ed. Dsb., Ibid. 2007 ISBN 978-3-85165-782-1
  • From the hospitality. 2, continuous Edition Ed. Dsb., Ibid. 2007 ISBN 978-3-85165-778-4
  • Glass. Death knell. Translated by Hans-Dieter Gondek, Markus Sedlaczek. Fink, Paderborn 2006, ISBN 978-3-7705-4110-2 [5] in Die Zeit , February 1, 2007, review on Deutschlandfunk , November 12, 2007
  • Echographs. Ed. Dsb., Passagen, Vienna 2006, ISBN 978-3-85165-761-6
  • Geneses, Genealogies, Genres and the Genius . Edited by Peter Engelmann. Passagen, Vienna 2006, ISBN 978-3-85165-746-3
  • Machine paper. Ed. Dsb., Ibid. 2006 ISBN 978-3-85165-747-0
  • Life is survival. Ed. Dsb., Ibid. 2005 ISBN 3-85165-703-9
  • Transfer. Ed. Dsb., Ibid. 2005 ISBN 3-85165-706-3
  • Memoires. Ed. Dsb., Ibid. 2012 (1988) ISBN 978-3-7092-0042-1
  • Préjugés. Ed. Dsb., Ibid. 2010 (1992) ISBN 978-3-85165-915-3
  • Return from Moscow. Ed. Dsb., Ibid. 2004 ISBN 3-85165-632-6
  • Mochlos or The Eye of the University. The right to philosophy, 2 . Ed. Dsb., Ibid. 2004 ISBN 3-85165-676-8
  • Marx & Sons. Translated by Jürgen Schröder. stw 1660, Suhrkamp, ​​Frankfurt 2004, ISBN 3-518-29260-9
  • Artaud : Moma. Exclamations, heckling and appeals. Edited by Peter Engelmann. Passagen, Vienna 2003, ISBN 3-85165-550-8
  • Stay. Ed. Dsb., Ibid. 2011 (2003) ISBN 978-3-85165-581-0 .
  • Fichus. Ed. Dsb., Ibid. 2003 ISBN 3-85165-548-6 .
  • Privilege. Ed. Dsb., Ibid. 2003 ISBN 3-85165-612-1 .
  • Rogue. Two essays on reason. Translated by Horst Brühmann. Suhrkamp, ​​Frankfurt 2003, ISBN 3-518-58373-5
  • Limited Inc. , Ed. Peter Engelmann, Passagen, Vienna 2001, ISBN 3-85165-055-7
  • With Gianni Vattimo: Religion . Suhrkamp, ​​Frankfurt 2001, ISBN 3-518-12049-2
  • The unconditional university. Translated by Stefan Lorenzer. Suhrkamp, ​​Frankfurt 2001, ISBN 3-518-12238-X
  • About the name. Edited by Peter Engelmann, Passagen, Vienna 2000, ISBN 3-85165-375-0
  • Apocalypse. dsb., ibid. 2012 4th edition ISBN 978-3-7092-0031-5 (1st edition 1985)
  • As if I were Dead . Ed., Transl. Ulrike Oudée Dinkelsbühler, Thomas Frey, Dirk Jäger u. a. Turia + Kant, Vienna 2000, ISBN 3-85132-245-2
  • Politics of friendship. Translated by Stefan Lorenzer. Suhrkamp, ​​Frankfurt 2000, ISBN 3-518-58284-4 . Also published in English. (Original: Politiques de l'amitié )
    • Abstract: The Politics of Friendship (Engl.) In: "The Journal of Philosophy", New York ISSN  0022-362X 85. Vol. 11, November 1988, pp. 632-644
    • Translated by Katja Körner, Geert-Lueke Lueken, in: Klaus-Dieter Eichler Ed .: Philosophy of Friendship Reclam, Leipzig 1999, 2000 ISBN 3-379-01669-1 , pp. 179-200
  • Right of insight . Edited by Engelmann. Passagen, Vienna 1998. 2nd edition ISBN 3-85165-008-5 (1st edition 1985)
  • Ellipsis. Ed. Dsb., Ibid. 1998 ISBN 3-85165-226-6
  • Let's not forget - psychoanalysis! Suhrkamp, ​​Frankfurt 1998, ISBN 3-518-11980-X
  • Notes of a blind man. The self-portrait and other ruins. Wilhelm Fink, Munich 1997, ISBN 3-7705-3018-7
  • Marx's "Ghosts". The state of guilt, the work of mourning and the new international fisherman, Frankfurt 1996, ISBN 3-596-12380-1
  • Dissemination. Edited by Engelmann. Passagen, Vienna 1995, ISBN 3-85165-152-9
  • Shores. Ed. Dsb., Ibid. 1994. Translated by Monika Buchgeister, Hans-Walter Schmidt ISBN 3-85165-060-3
  • My chances. Rendez-vous with some Epicurean stereophonies. Translated by Elisabeth Weber. Brinkmann & Bose, Berlin 1994, ISBN 3-922660-63-0
    • Original: La Chance. Coincidences , Chance and Hasard in Literature and Psychoanalysis . Lecture at the Washington School of Psychiatry, October 1982, in: Tijdschrift voor Filosofie, No. 1 Leuven 1983 (French)
  • Counterfeit money: give time, 1 . Translated by Andreas Knop, Michael Wetzel . Fink, Munich 1993
    • Original: Donner le temps 1. La fausse monnaie . Galilée, 1991
  • The truth in painting. Edited by Engelmann. Passagen, Vienna 2008 (1992) ISBN 978-3-85165-809-5
  • Economimesis . Translated by Emmanuel Alloa. In picture economy. Households with Visibilities , ed. E. Alloa, F. Falk. Fink, Paderborn 2013, ISBN 978-3-7705-5532-1 , pp. 327-367
    • Original: Economimesis. Mimesis des articulations. Aubier, Paris 1975, pp. 55-93
  • The other chap. The postponed democracy. Two essays on Europe. Translated by Alexander García Düttmann Suhrkamp, ​​Frankfurt 1992, ISBN 3-518-11769-6
  • Force of law. The mystical reason of authority Translator. Alexander García Düttmann. Suhrkamp, ​​Frankfurt 1991, ISBN 3-518-11645-2
  • Chora . Edited by Peter Engelmann. Passagen, Vienna 2013 (1990) ISBN 978-3-7092-0083-4
  • How not to speak . Ed. Peter Engelmann, transl. Hans-Dieter Gondek. 3. revised Edition. Passagen, Vienna 2014, ISBN 978-3-7092-0112-1
  • From the mind. Heidegger and the question . Suhrkamp, ​​Frankfurt 1998, ISBN 3-518-57937-1
  • Gender (Heidegger) . Edited by Peter Engelmann. Passagen, Vienna 2005 2nd edition (1st edition 1988) ISBN 3-85165-688-1
  • Marginal passages of philosophy . First complete edition. Edited by Peter Engelmann. Passagen, Vienna 1988, ISBN 3-85165-290-8
  • Like the sound of the sea on the bottom of a shell… . Edited by Peter Engelmann. Passagen, Vienna 1988, ISBN 3-85165-450-1
  • Fire and ashes. Translated by Michael Wetzel. Brinkmann & Bose, Berlin 1988
  • Ulysses gramophone. Translated by Elisabeth Weber. Brinkmann & Bose, Berlin 1988
  • Husserl's way into history based on the guideline of geometry. A comment on Appendix 3 of the "Krisis". Translated by Rüdiger Hentschel, Andreas Knop. Wilhelm Fink, Munich 1987, ISBN 3-7705-2424-1 ( Edmund Husserl, l'origine de la géométrie. Traduction et introduction par J. Derrida.)
  • The postcard. From Socrates to Freud and beyond . 2 vols. Trans. Hans-Joachim Metzger. Brinkmann & Bose, Berlin 1982, 1987 ISBN 3-922660-09-6
  • Positions. Edited by Peter Engelmann, Passagen, Vienna 2009 (1986), ISBN 978-3-85165-852-1 .
  • Shibboleth. For Paul Celan . Edited by Peter Engelmann. Translated from Wolfgang Sebastian Baur. Passagen, Vienna 2012 5th edition (1st edition 1986) ISBN 978-3-7092-0032-2
  • Grammatology. Translated by Hans-Jörg Rheinberger , Hanns Zischler . Suhrkamp, ​​Frankfurt 1983, ISBN 3-518-28017-1 (Paris 1967)
  • The voice and the phenomenon. An essay on the problem of the sign in Husserl's philosophy. Übers., Vorw. Jochen Hörisch . Suhrkamp, ​​Frankfurt 1979, ISBN 3-518-10945-6
  • The writing and the difference. Translated by Rodolphe Gasché. Suhrkamp, ​​Frankfurt 1972. stw 177 ISBN 3-518-27777-4
  • A witness from time immemorial. Obituary for Maurice Blanchot. Translated by Susanne Lüdemann and Hinrich Weidemann. Merve Verlag , Berlin 2003, ISBN 3-88396-193-0
  • Lyotard and us. Merve, translator Susanne Lüdemann. Berlin 2002, ISBN 3-88396-175-2
  • With Friedrich Kittler : Nietzsche. Politics of the proper name. How to get rid of what you talk about. Translated by Friedrich Kittler. Merve, Berlin 2000, ISBN 3-88396-157-4
  • Some statements and truisms about neologisms, new isms, post isms, parasitisms and other small seisms. Translated by Susanne Lüdemann. Merve, Berlin 1997, ISBN 3-88396-134-5
  • A certain impossible way to speak of the event. Translated by Susanne Lüdemann. Merve, Berlin 2003, ISBN 978-3-88396-187-3
  • Touch. Jean-Luc Nancy . Translated by Hans-Dieter Gondek. Brinkmann & Bose , Berlin 2007, ISBN 978-3-922660-75-0
  • Dedicated to the archive. Translated by Hans-Dieter Gondek, H. Naumann. Brinkmann & Bose, Berlin 1997, ISBN 978-3-922660-67-5
  • That strange institution called literature . Translated from R. Felka. Brinkmann & Bose, Berlin 2015, ISBN 978-3-940048-24-0
  • Telepathy . Transl. H.-J. Butcher. Brinkmann & Bose, Berlin 1982, ISBN 3-922660-06-1
  • What is poetry? Übers. AG Düttmann, P. Kamuf, M. Ferraris. Brinkmann & Bose, Berlin 1990, ISBN 3-922660-46-0
  • Twist words . Translated by Hans-Dieter Gondek, R. Felka. Brinkmann & Bose, Berlin 2015, ISBN 978-3-940048-25-7
  • Ulysses gramophone . Translated by E. Weber. Brinkmann & Bose, Berlin 1988, ISBN 3-922660-28-2


Philosophy bibliography : Jacques Derrida - Additional references on the subject

One of the few interpretations that comes relatively close to Derrida's thinking, authorized, as it were, through the collaboration with Derrida. Also contains Derrida's autobiographical reflections under the pages.
  • Tom Cohen (Ed.): Jacques Derrida and the humanities: a critical reader , Cambridge: Cambridge Univ. Press 2001, ISBN 0-521-62370-7
  • Jonathan Culler : Deconstruction. Derrida and the post-structuralist literary theory . Rowohlt Verlag, Reinbek 1999, ISBN 3-499-55635-9 .
Gently introduces Derrida's jargon, sometimes with factual abbreviations.
  • Zeynep Direk (ed.): Jacques Derrida: critical assessments of leading philosophers , 3 vols., London et al .: Routledge 2002
  • Peter Engelmann : Postmodernism and Deconstruction . Reclam, Stuttgart 2004 (4th edition) (= Reclams Universal Library RUB No. 8668) ISBN 3-15-008668-X .
Inexpensive, clearly written Reclam introduction for pupils, students and other philosophically interested people. Positions Derrida in the context of the history of philosophy and our social reality. Compare Derrida to Jean-Francois Lyotard. Text excerpts from Derrida, Lyotard, Foucault and others are included.
  • ders .: Jacques Derrida. The différance . Reclam, Stuttgart 2004 (RUB No. 18338), ISBN 3-15-018338-3 .
This inexpensive Reclam introduction continues postmodernism and deconstruction , goes into philosophical-historical roots, especially in the semiotics of Saussure. The term différance is explained in more detail. Also contains excerpts from Derrida's text.
Study-relevant knowledge about Jacques Derrida in a concise form with a didactic interior layout. The monograph offers an easy-to-read introduction to Derrida's deconstruction, demonstrated on the basis of various areas in which the French philosopher dealt: literature, language, politics, psychoanalysis, religion and architecture.
  • Wolf Dieter Enkelmann : Let's start with the impossible: Jacques Derrida, Resources and the Origin of Economics , Metropolis, Marburg 2010, ISBN 978-3-89518-840-4 .
  • Rike Felka: folded time , Derrida's philosophy of writing, Institute for Book Art Leipzig 2013, ISBN 978-3-932865-73-2 .
  • Rike Felka: Psychische Schrift , Turia + Kant, Vienna 1991, ISBN 3-85132-014-X .
  • Michael Fisch : Jacques Derrida. Bibliography of German-language publications in chronological order (1959–2009) , Weidler, Berlin 2011, ISBN 978-3-89693-566-3 .
  • Michael Fisch : We feel that we are walking under tasks. Essays on Jacques Derrida (1930-2004) , Weidler, Berlin 2018, ISBN 978-3-89693-695-0 .
  • Michael Fisch : There is nothing outside of the text. Jacques Derrida - a text story (to be published in 2020).
  • Philippe Forget: 'Jacques Derrida', Critical Lexicon of Contemporary Romance Literature [KLRG], 22. Fascicle, Gunter Narr Verlag, Tübingen 2004.
  • Anselm Haverkamp : Violence and Justice, Derrida - Benjamin , Suhrkamp, ​​Frankfurt am Main, 1994, ISBN 3-518-11706-8 .
  • Alfred Hirsch : The Dialogue of Languages. Studies on language and translation thinking by Walter Benjamin and Jacques Derridas. Fink, Munich 1995, ISBN 978-3-7705-2937-7 .
Working with and following Derrida, the book develops a deconstructive theory of inter-lingual translation.
  • Sarah Kofmann: Reading Derrida ("Lectures de Derrida") . 3rd edition Passagen Verlag, Vienna 2012, ISBN 978-3-7092-0051-3 (translated by Monika Buchgeister-Niehaus and Hans-Walter Schmidt-Hannisa; book preview at Libreka).
  • Susanne Lüdemann: Jacques Derrida as an introduction . Junius, Hamburg 2011, ISBN 978-3-88506-686-6 .
  • Stephan Moebius , Dietmar Wetzel: Absolute Jacques Derrida . Orange Press, Freiburg i.Br., 2005, ISBN 3-936086-20-6 .
  • Benoît Peeters : Derrida. Éditions Flammarion, Paris 2010 ISBN 978-2-08-121407-1
  • ders .: Derrida: a biography , from the Franz. von Horst Brühmann , Berlin: Suhrkamp, ​​2013, ISBN 978-3-518-42340-0 .
  • Benoît Peeters: Trois ans avec Derrida. Les carnets d'un biographe. , Éditions Flammarion, Paris 2010, ISBN 978-2-08-121408-8 .
  • Peter Risthaus: Onto-Topology. To dispose of the unavailable place from Heidegger to Derrida and beyond. Diaphanes, Berlin 2009, ISBN 978-3-03734-074-5 .
  • Elisabeth Roudinesco : What will tomorrow be made of? A dialogue (with Jacques Derrida). Translated from the French by Hans-Dieter Gondek. Stuttgart: Klett-Cotta 2006.
  • Matthias Schmidt (ed.): Returns to Jacques Derrida's Die Postcard. An essayistic glossary. Vienna / Berlin: Turia + Kant 2015, ISBN 978-3851328158 .
  • Michael Wetzel : Derrida . Stuttgart: Reclam, 2010, ISBN 978-3-15-020310-1 .
  • David Wood (Ed.): Derrida: a critical reader , Oxford, UK: Blackwell 1992, ISBN 0-631-16121-X
  • Peter Zeillinger: Jacques Derrida. Bibliography of French, German and English works. Turia + Kant, Vienna 2005, ISBN 3-85132-420-X .
    • other. Retrospective thinking. With a genealogical bibliography of the works of JD (English, French and German); these on pp. 243–296 Lit, Münster 2002.
  • Peter V. Zima : Jacques Derrida. In: Matías Martínez , Michael Scheffel (ed.): Classics of modern literary theory. From Sigmund Freud to Judith Butler (= Beck'sche series. 1822). Beck, Munich 2010, ISBN 978-3-406-60829-2 , pp. 322-342.

Literature on animal philosophy

  • 'Eating Well' or the Calculation of the Subject: An Interview with Jacques Derrida in Who Comes After the Subject? eds. Cadava, Connor, & Nancy, New York: Routledge, 1991, pp 96-119.
  • J. Derrida, Of Spirit: Heidegger and the Question (University Of Chicago Press, 1991).
  • J. Derrida, ' Force of Law: The Mystical Foundation of Authority (PDF; 9.5 MB) ', 1992. Translation by M. Quaintance in Cordozo Law Review II (1989–1990)
  • J. Derrida, "One must eat well". Or the computation of the subject , in: ellipses. Conversations. Passages, 1992, pp. 267-298
  • J. Derrida et al., Human and Animal. A paradoxical relationship . Hatje Cantz, 2002
  • J. Derrida & E. Roudinesco, What Will Tomorrow Be Made Of ?: A Dialogue , 2nd ed. Klett-Cotta, 2006
  • J. Derrida: The Animal That I Am Passages, 2010. (Original: L'animal que donc je suis ) Citations refer to the French-language edition (Galilée, Paris 1999) or to the translation by Marie-Louise Mallet, 2008 : The Animal that therefore I am . Fordham University Press, New York
  • Derrida: The Beast and the Sovereign, 2nd seminar 2002–2003. Translated by Markus Sedlaczek. Passagen, Vienna 2017
  • Heidegger: The basic concepts of metaphysics: world - finitude - loneliness . Klostermann, 2004
  • Peter Atterton, Matthew Calarco (Eds.): Animal Philosophy. Ethics and Identity , Continuum, 2011
  • Steve Baker: Postmodern Animal . Reaction Books, 2000
  • Matthew Calarco: Zoographies: The Question of the Animal from Heidegger to Derrida . Columbia University Press, 2008
  • Françoise Dastur: For a “private” zoology. Or: How not to speak of the animal , in: Deployments of thinking. Ed. H.-D. Gondek, Bernhard Wadenfels. Suhrkamp, ​​1997, pp. 153-182
  • Leonard Lawlor: This is not sufficient: An Essay on Animality and Human Nature in Derrida Columbia University Press, 2007
  • Gary Steiner: Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy . University of Pittsburgh Press, 2010
  • Gary Steiner: Animal Rights and the Limits of Postmodernism: The Derrida Case ALTEXethik 27 (2010): 3–10
  • Markus Wild : Derrida and the "animal word": Beyond the anthropological difference , in: Animal philosophy for introduction, 3rd corr. Ed. Junius, 2013 ISBN 978-3-88506-651-4 , pp. 192-212
  • Cary Wolfe: Zoontologies: The Question of the Animal University of Minnesota Press, 2003


  • Ghost Dance (Director: Ken McMullen, 1984) - Derrida explains his theory of ghosts in this film about memory and history.
  • D'Ailleurs, Derrida (Director: Safaa Fathy, 1999) - Derrida improvises texts in Algeria and Paris; Guest appearances by Jean-Luc Nancy
  • Derrida (Direction: Kirby Dick and Amy Ziering Kofman, USA 2002) - documentary adaptation of Derrida's life and philosophy

Web links

Commons : Jacques Derrida  - Collection of images, videos and audio files

Texts of Derrida

Texts about Derrida

References and comments

Individual evidence

  1. Cf. Peeters, Benoît: “Derrida. A biography ", from the Frz. by Horst Brühmann, Suhrkamp: Berlin 2013, p. 26.
  2. www.vnjh.cz (only Czech) see also z. B. English Wikipedia
  3. ^ New York Times / AP January 1, 1982: French Philosopher Is Seized in Prague
  4. Pascale Hugues : It was forbidden to forbid. In: Die Zeit from January 25, 2020, p. 53.
  5. cf. États généraux de la philosophie (16 et 17 juin 1979) , Paris: Flammarion, 1979
  6. Philosophy: Adorno Prize for Derrida . The mirror . May 30, 2001. Retrieved December 9, 2010.
  7. Jacques Derrida: A Biography ; Benoit Peeters (author), Horst Brühmann (translator) Suhrkamp Verlag, 2013
  8. See Derrida's analysis of structuralism in grammatology and writing and difference .
  9. Being and Time , p. 22f.
  10. U. a. in Basic Problems of Phenomenology , GA 24, p. 31 and passim.
  11. Quotations of the paraphrase by R. Capurro, Art. “Die Grundprobleme der Phenomenologie”, in: Lexikon philosophischer Werke, 322.
  12. Cf. for example Derrida: Force of Law and The other chap .
  13. Cf. e.g. Derrida: The unconditional university
  14. Cf. Christoph Menke: The sovereignty of art: aesthetic experience according to Adorno and Derrida . Suhrkamp, ​​Frankfurt am Main 1991.
  15. See Jacques Derrida: Grammatology . P. 45.
  16. Cf. Derrida's early debates with Husserl in: The Voice and the Phenomenon (based on Husserl's concept of "essentially occasional expressions") and: Scripture and difference
  17. Jacques Derrida: Grammatology , p. 129.
  18. Tore Langholz: The problem of that has always been in Derrida's writing philosophy . Passagen Verlag, Vienna.
  19. See for example Jacques Derrida: The voice and the phenomenon , grammatology .
  20. See for example Jacques Derrida: Freud and the scene of writing
  21. See u. a. the critique of characters and subjects in writing and difference , the difference and dissemination
  22. The last part of: Derrida: The voice and the phenomenon
  23. See Dreisholtkamp, ​​Uwe, Jacques Derrida. Other (s) in writings, gifts to others; in: Jochem Hennigfeld / Heinz Jansohn (eds.); Philosophen der Gegenwart, Darmstadt 2005, pp. 216–234, here: 225
  24. Derrida 1991 a p. 105
    This phrase is also immortalized in the subtitle of Wolfe 2003. Further interpretations of this phrase can be found in Calarco 2008, pp. 4-6
  25. Wild 2008 p. 195
  26. Steiner 2010 a p. 217 & p. 221
  27. Derrida 1991 a p. 100
  28. Steiner 2010 a p. 218
  29. Heidegger 2004 p. 456
  30. In Derrida: Sex II: Heidegger's Hand , p. 173; Quoted from Heidegger (1947) Letter on Humanism .
  31. Baker 2000 p. 94
  32. Wild 2008 p. 197 f.
  33. Derrida 1991 a p. 113
  34. Derrida 1991 b p. 130
  35. Derrida 1992 p. 953
  36. Derrida 2006 p. 111
  37. a b F. Erbacher, Ecce Animot. Linguistic constructions of the "animal" (Lüneburg: Leuphana University, 2010).
  38. Derrida 2008 p. 48
  39. ^ C. Adams, The Sexual Politics of Meat: A Feminist-vegetarian Critical Theory , 20th Anniversary Edition, Revised (Continuum, 2010).
  40. a b According to Steiner 2010 b p. 9
  41. Derrida 2008 p. 63
  42. Derrida 1999 p. 20
  43. Derrida 2008 p. 89 & p. 110
  44. Lawlor 2007 p. 105
  45. Lawlor 2007 p. 145
  46. Lawlor 2007 p. 2
  47. ^ G. Francione, Ecofeminism and Animal Rights: A Review of Beyond Animal Rights: A Feminist Caring Ethic for the Treatment of Animals , Women's Rights L. Rep., 18 (1996), 186-210.
    Also reprinted in G. Francione, Animals as Persons: Essays on the Abolition of Animal Exploitation (Columbia Univ. Pr., 2008).
  48. Baker 2000 p. 183 ff.
  49. Wolfe 2003 p. 27 ff.
  50. ^ M. Rossini & T, Tyler, Animal Encounters (Brill, 2009) p. 203
  51. L. Simmons and P. Armstrong, Shame, Levinas's Dog, Derrida's Cat (and Some Fish) in Knowing Animals (BRILL, 2007). Pp. 27-42
  52. See D. Wood: Thinking with Cats . In: Animal Philosophy (2004), pp. 129-144, ISBN 0-8264-6413-0 .
  53. Baker 2000 p. 184
  54. Derrida 1999 p. 260
  55. Derrida 1999 p. 300 f.
  56. Derrida 1999 p. 253 f.
  57. ^ Herbert Wiesner: words, desert drug. In: welt.de . March 19, 2016, accessed October 7, 2018 .
  58. See Hyok-Tae Peter Kim: Constructive Deconstruction? On the theological reception of Jacques Derrida in German-speaking countries , Diss. Freiburg (under Hansjürgen Verweyen )
  59. See Spirituality and Loss of Language . Theology according to Foucault and Derrida, Paderborn a. a. 1999.
  60. Cf. atheism in God's footsteps . Theology according to Jacques Derrida, Schöningh 1997
  61. Cf.: Can belief be repeated? Derrida reads Kierkegaard, 2001
  62. Hans-Ulrich Gumbrecht: It was worshiped in the 1980s, today it is almost forgotten: the story of the rise and fall of the philosopher Jacques Derrida. In: NZZ. Retrieved July 15, 2020 .
  63. Barry Smith et al., "Open letter against Derrida receiving an honorary doctorate from Cambridge University," The Times [London], May 9, 1992. [1]
  64. See his well-known Usenet post
  65. See his review in: New York Review of Books, February 2, 1994. Limited Inc. is Derrida's detailed, but partly experimental, response to reviews by Searle.
  66. Jacques Derrida, Abstruse Theorist, Dies at 74 , [2]
  67. ^ Mark Lilla: The Politics of Jacques Derrida New York Review of Books, June 25, 1998
  68. ^ Richard Wolin, Preface to the MIT press edition: Note on a missing text. In R. Wolin (Ed.) The Heidegger Controversy: A Critical Reader. Cambridge, MA: MIT Press. 1993, p xiii, ISBN 0-262-73101-0
  69. Thomas Sheehan speaks of “devastating revelations” in a review of this volume: in: Ethics 103/1 (1992), 178–181, here 178
  70. Cf. [3] , [4] and Derrida's answer: The Work of Intellectuals and the Press (The Bad Example: How the New York Review of Books and Company do Business) , in: Points, dt .: Auslassungspunkte, ed. by Peter Engelmann, Passagen Verlag, Vienna 1998
  71. One who was constantly at war with something or someone. In: FAZ . December 27, 2010, p. 24.
  72. FAZ.net February 27, 2013 / Eberhard Geisler : Review


  1. Such criteria are called anthropological difference in technical terms
  2. This term is homophonic in the French language to Animaux : animals . When listening, the singular and plural of the word animot do not differ . Mot translates into words . There are many interpretations of this device: Wild 2008 p. 205 thinks it stands for words that speak of animals in the philosophical literature in the hierarchically opposing sense criticized by Derrida, and suggests the translation animal word or animal speech .
  3. Suis can be translated both as I am and I follow . FP Ingold argues in The Thinker and the Beast ( Memento of June 6, 2015 in the Internet Archive ) , Recherche , (2010) for the latter term as a “more correct” translation.