By Alex Thomson
'No democracy with no deconstruction': Deconstruction and Democracy evaluates and substantiates Derrida's provocative declare, assessing the significance of this influential and debatable modern philosopher's paintings for political idea. Derrida addressed political questions increasingly more explicitly in his writing, but there's nonetheless confusion over the politics of deconstruction. Alex Thomson argues for a clean figuring out of Derrida's paintings, which recognizes either the political measurement of deconstruction and its power contribution to our puzzling over politics. The e-book offers cogent research and exegesis of Derrida's political writings; explores the consequences for political thought and perform of Derrida's paintings; and brings Derrida's paintings into discussion with different significant strands of latest political idea. Deconstruction and Democracy is the clearest and such a lot distinct engagement on hand with the politics of deconstruction, and is an immense contribution to scholarship at the later works of Jacques Derrida, so much particularly his Politics of Friendship.
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Additional info for Deconstruction and Democracy (Continuum Studies in Continental Philosophy)
For Derrida confesses that ‘all I wanted to do was to conﬁde or conﬁrm my taste (probably unconditional) for literature, more precisely for literary writing’ [PAS 27 / 63]. 4 In fact Derrida has been often accused of liking literature too much, or of reducing philosophy to literature,5 as he acknowledges when he explains: Not that I like literature in general, nor that I prefer it to something else, to philosophy, for example, as they suppose who ultimately discern neither one nor the other. Not that I want to reduce everything to it, especially not philosophy.
DIFFÉRANCE AND JUSTICE Having examined Derrida’s extension of the structural dynamics he sees at work in the concept of friendship to democracy, we are in a position to understand Politics of Friendship as a ‘genealogical deconstruction of the political (and through it, to the democratic)’ and what kind of way this is ‘to think, interpret and implement another politics, another democracy’ [POF 104 / 128]. This project would be equivalent to a combination of the two options Derrida describes in the passage I have just referred to: on the one hand thinking through the old names of politics; but on the other hand seeking to think a new concept of politics.
The answer lies not so much in the word ‘democracy’ as in the ‘to-come’. Derrida’s account of democracy-to-come seems extremely ambiguous from the point of view of more conventional political theory. It proceeds neither from analysis of the history of the democratic state form, nor from the observation of what democracy means in the contemporary world. Nor does it consist in constructing practical and pragmatically oriented normative models for the functioning of a political democracy, or of adapting such models to local conditions.