By Tilottama Rajan
This booklet disentangles phrases that have been conflated within the preliminary Anglo-American appropriation of French concept: deconstruction and poststructuralism. targeting Sartre, Derrida, Foucault, and Baudrillard (but additionally contemplating Levinas, Blanchot, de guy, and others), it lines the flip from a deconstruction inflected by means of phenomenology to a poststructuralism shaped by means of the rejection of versions in line with recognition in want of ones in response to language and constitution.
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Additional resources for Deconstruction and the Remainders of Phenomenology: Sartre, Derrida, Foucault, Baudrillard
Instead of constructing an ensemble, we arranged texts two by two: first, on the subject of unity itself; second, on the subject of construction—in other words, once on the subject of the differentiation of the “one” and once on the subject of its constitution. One of us (JLN) has put forward a text to which a text of the other (AB) responds. We do not conclude: We open up, we attempt. Dans quel(s) monde(s) vivonsnous? ” By which crowd, which pack, which fray are we being carried away? Can one even identify, distinguish, and disentangle such a web?
These gestures present themselves rather as openings, bridges, and rifts that allow the transition from one multiple to the other. ” Goodman would bring a rigorous nominalism and a symbolic theory—and hence the necessary conditions—and Derrida would constitute the acting out, the praxis, or the operational exercise. This would be simple, efficient, and in all likelihood, just, but it would obviously still be insufficient. As Deleuze and Guattari never ceased to remind us, to look for a system’s shortcomings, imperfections, or inconsistencies through the lens of an other ([de]con)struction is always to do violence to the system— even if it were, like the rhizome, a revocation of systematic thought.
More than a philosophy and more than one philosophy. More than philosophy itself—this is what philein wishes More Than One 11 to indicate—whereby philosophy would necessarily and originarily bring into play an excess onto unity: onto its own unity as well as the unity of its theme (whether it is called “being” or whatever one wishes; here, precisely only the excess of all signification or significance onto one sense counts in the end, whatever it is). “One way only” or “unique sense” [sens unique]5—this is also one of the major terms for our historical process and its indictment.