Editing Jacques Derrida (section)

==Peers and contemporaries==
{{more citations needed|section|date=December 2022}}{{original research|section|date=December 2022}}
Derrida's philosophical friends, allies, students and the heirs of Derrida's thought include [[Paul de Man]], [[Jean-François Lyotard]], [[Louis Althusser]], [[Emmanuel Levinas]], [[Maurice Blanchot]], [[Gilles Deleuze]], [[Jean-Luc Nancy]], [[Philippe Lacoue-Labarthe]], [[Sarah Kofman]], [[Hélène Cixous]], [[Bernard Stiegler]], [[Alexander García Düttmann]], Joseph Cohen, [[Geoffrey Bennington]], [[Jean-Luc Marion]], [[Gayatri Chakravorty Spivak]], Raphael Zagury-Orly, [[Jacques Ehrmann]], [[Avital Ronell]], [[Judith Butler]], [[Béatrice Galinon-Mélénec]], [[Ernesto Laclau]], [[Samuel Weber]], [[Catherine Malabou]], and Claudette Sartiliot.

=== Nancy and Lacoue-Labarthe ===
[[Jean-Luc Nancy]] and [[Philippe Lacoue-Labarthe]] were among Derrida's first students in France and went on to become well-known and important philosophers in their own right. Despite their considerable differences of subject, and often also of a method, they continued their close interaction with each other and with Derrida, from the early 1970s.

Derrida wrote on both of them, including a long book on Nancy: ''Le Toucher, Jean-Luc Nancy'' (''On Touching—Jean-Luc Nancy'', 2005).

===Paul de Man===
{{Main|Paul de Man}}

Derrida's most prominent friendship in intellectual life was with Paul de Man, which began with their meeting at [[Johns Hopkins University]] and continued until de Man's death in 1983. De Man provided a somewhat different approach to deconstruction, and his readings of literary and philosophical texts were crucial in the training of a generation of readers.

Shortly after de Man's death, Derrida wrote the book ''Memoires: pour Paul de Man'' and in 1988 wrote an article in the journal ''[[Critical Inquiry]]'' called "Like the Sound of the Sea Deep Within a Shell: Paul de Man's War". The memoir became cause for controversy, because shortly before Derrida published his piece, it had been discovered by the Belgian literary critic Ortwin de Graef that long before his academic career in the US, de Man had written almost two hundred essays in a pro-Nazi newspaper during the [[History of Belgium#World War II|German occupation of Belgium]], including several that were explicitly [[antisemitic]].

Critics of Derrida have argued that he minimizes the antisemitic character of de Man's writing. Some critics have found Derrida's treatment of this issue surprising, given that, for example, Derrida also spoke out against antisemitism and, in the 1960s, broke with the Heidegger disciple [[Jean Beaufret]] over Beaufret's instances of antisemitism, about which Derrida (and, after him, [[Maurice Blanchot]]) expressed shock.

=== Michel Foucault ===
Derrida's criticism of [[Michel Foucault|Foucault]] appears in the essay ''[[Cogito and the History of Madness]]'' (from ''Writing and Difference''). It was first given as a lecture on 4 March 1963, at a conference at [[Jean Wahl|Wahl]]'s ''[[Collège philosophique]]'', which Foucault attended, and caused a rift between the two men that was never fully mended.<ref name="Powell06p34-5">Powell (2006), pp. 34–5.</ref>

In an appendix added to the 1972 edition of his ''History of Madness'', Foucault disputed Derrida's interpretation of his work, and accused Derrida of practicing "a historically well-determined little pedagogy [...] which teaches the student that there is nothing outside the text [...]. A pedagogy which inversely gives to the voice of the masters that infinite sovereignty that allows it indefinitely to re-say the text."<ref>Foucault, Michel, ''History of Madness'', ed. Jean Khalfa, trans. Jonathan Murphy and Jean Khalfa (London: Routledge, 2006), pp. xxiv, 573.</ref> According to historian [[Carlo Ginzburg]], Foucault may have written ''[[The Order of Things]]'' (1966) and ''[[The Archaeology of Knowledge]]'' partly under the stimulus of Derrida's criticism.<ref name="GinzburgNihilism">Carlo Ginzburg [1976], ''Il formaggio e i vermi'', translated in 1980 as [https://books.google.com/books?id=4IUREWq_o3MC ''The Cheese and the Worms: The Cosmos of a Sixteenth-Century Miller''], trans. Anne Tedeschi (Baltimore: Johns Hopkins University Press), xviii. {{ISBN|978-0-8018-4387-7}}</ref> Carlo Ginzburg briefly labeled Derrida's criticism in ''Cogito and the History of Madness'', as "facile, nihilistic objections," without giving further argumentation.<ref name="GinzburgNihilism"/>

=== Derrida's translators ===
[[Geoffrey Bennington]], [[Avital Ronell]] and [[Samuel Weber]] belong to a group of Derrida translators. Many of Derrida's translators are esteemed thinkers in their own right. Derrida often worked in a collaborative arrangement, allowing his prolific output to be translated into English in a timely fashion.

Having started as a student of de Man, [[Gayatri Spivak]] took on the translation of ''Of Grammatology'' early in her career and has since revised it into a second edition. [[Barbara Johnson]]'s translation of Derrida's ''Dissemination'' was published by The Athlone Press in 1981. Alan Bass was responsible for several early translations; Bennington and [[Peggy Kamuf]] have continued to produce translations of his work for nearly twenty years. In recent years, a number of translations have appeared by Michael Naas (also a Derrida scholar) and Pascale-Anne Brault.

Bennington, Brault, Kamuf, Naas, Elizabeth Rottenberg, and [[David Wills (writer)|David Wills]] are currently engaged in translating Derrida's previously unpublished seminars, which span from 1959 to 2003.<ref>{{cite web|url=http://derridaseminars.org/team.html |title=Derrida Seminar Translation Project |publisher=Derridaseminars.org |access-date=21 October 2012}}</ref> Volumes I and II of ''The Beast and the Sovereign'' (presenting Derrida's seminars from 12 December 2001 to 27 March 2002 and from 11 December 2002 to 26 March 2003), as well as ''The Death Penalty, Volume I'' (covering 8 December 1999 to 22 March 2000), have appeared in English translation. Further volumes currently projected for the series include ''Heidegger: The Question of Being and History'' (1964–1965), ''Death Penalty, Volume II'' (2000–2001), ''Perjury and Pardon, Volume I'' (1997–1998), and ''Perjury and Pardon, Volume II'' (1998–1999).<ref>{{cite web|url=http://derridaseminars.org/volumes.html |title=Derrida Seminar Translation Project |publisher=Derridaseminars.org |access-date=1 January 2014}}</ref>

With Bennington, Derrida undertook the challenge published as ''Jacques Derrida'', an arrangement in which Bennington attempted to provide a systematic explication of Derrida's work (called the "Derridabase") using the top two-thirds of every page, while Derrida was given the finished copy of every Bennington chapter and the bottom third of every page in which to show how deconstruction exceeded Bennington's account (this was called the "Circumfession"). Derrida seems to have viewed Bennington in particular as a kind of rabbinical explicator, noting at the end of the "Applied Derrida" conference, held at the University of Luton in 1995 that: "everything has been said and, as usual, Geoff Bennington has said everything before I have even opened my mouth. I have the challenge of trying to be unpredictable after him, which is impossible... so I'll try to pretend to be unpredictable after Geoff. Once again."<ref>{{cite web|url=http://hydra.humanities.uci.edu/Derrida/applied.html |title=Lovely Luton |publisher=Hydra.humanities.uci.edu |access-date=21 October 2012}}</ref>

=== Marshall McLuhan ===
Derrida was familiar with the work of [[Marshall McLuhan]], and since his early 1967 writings (''Of Grammatology'', ''Speech and Phenomena''), he speaks of language as a "medium,"<ref>''Speech and Phenomena'', Introduction.</ref> of phonetic writing as "the medium of the great metaphysical, scientific, technical, and economic adventure of the West."<ref>''Of Grammatology'', Part I.1.</ref>

He expressed his disagreement with McLuhan in regard to what he called McLuhan's ideology about the end of writing.<ref name="Poster2010">Poster (2010), pp. 3–4, 12–13.</ref> In a 1982 interview, he said:

{{blockquote|I think that there is an ideology in McLuhan's discourse that I don't agree with because he's an optimist as to the possibility of restoring an oral community which would get rid of the writing machines and so on. I think that's a very traditional myth which goes back to... let's say Plato, Rousseau... And instead of thinking that we are living at the end of writing, I think that in another sense we are living in the extension – the overwhelming extension – of writing. At least in the new sense... I don't mean the alphabetic writing down, but in the new sense of those writing machines that we're using now (e.g. the tape recorder). And this is writing too.<ref name="Brennan82">Derrida [1982] [http://www.dhspriory.org/kenny/PhilTexts/Derrida/Excuse.htm ''Excuse me, but I never said exactly so: Yet Another Derridean Interview''] {{webarchive|url=https://web.archive.org/web/20160413130756/http://www.dhspriory.org/kenny/PhilTexts/Derrida/Excuse.htm |date=April 13, 2016}}, with Paul Brennan, ''On the Beach'' (Glebe NSW, Australia). No.1/1983: p. 42.</ref>}}

And in his 1972 essay ''Signature Event Context'' he said:

{{blockquote|As writing, communication, if one insists upon maintaining the word, is not the means of transport of sense, the exchange of intentions and meanings, the discourse and "communication of consciousnesses." We are not witnessing an end of writing which, to follow McLuhan's ideological representation, would restore a transparency or immediacy of social relations; but indeed a more and more powerful historical unfolding of a general writing of which the system of speech, consciousness, meaning, presence, truth, etc., would only be an effect, to be analyzed as such. It is this questioned effect that I have elsewhere called ''logocentrism''.<ref>Derrida (1972) ''Signature Event Context''.</ref>}}

=== Architectural thinkers ===
Derrida had a direct impact on the theories and practices of influential architects [[Peter Eisenman]] and [[Bernard Tschumi]] towards the end of the twentieth century. Derrida impacted a project that was theorized by Eisenman in ''Chora L Works: Jacques Derrida and Peter Eisenman''.<ref>[https://www.amazon.com/Chora-Works-Jacques-Derrida-Eisenman/dp/1885254407 ''Chora L Works: Jacques Derrida and Peter Eisenman''.]</ref> This design was architecturally conceived by Tschumi for the [[Parc de la Villette]] in Paris, which included a sieve, or harp-like structure that Derrida envisaged as a physical metaphor for the receptacle-like properties of the ''[[khôra]]''. Moreover, Derrida's commentaries on Plato's notion of ''khôra'' (χώρα) as set in the ''[[Timaeus (dialogue)|Timaeus]]'' (48e4) received later reflections in the philosophical works and architectural writings of the philosopher-architect [[Nader El-Bizri]] within the domain of [[phenomenology (architecture)|phenomenology]].

Derrida used "χώρα" to name a radical otherness that "gives place" for being. El-Bizri built on this by more narrowly taking ''khôra'' to name the radical happening of an ontological difference between being and beings.<ref>([[Nader El-Bizri]], 2004, 2011)</ref> El-Bizri's reflections on ''khôra'' are taken as a basis for tackling the meditations on ''dwelling'' and on ''being and space'' in [[Heidegger]]'s thought and the critical conceptions of space and place as they evolved in [[architectural theory]] (and its strands in phenomenological thinking),<ref>(Nader El-Bizri, 2018)</ref> and in history of philosophy and science, with a focus on geometry and optics.<ref>(Nader El-Bizri, 2001, 2004, 2011, 2015)</ref> This also describes El-Bizri's take on "econtology" as an extension of Heidegger's consideration of the question of being (''Seinsfrage'') by way of the fourfold (''Das Geviert'') of earth-sky-mortals-divinities (''Erde und Himmel, Sterblichen und Göttlichen''); and as also impacted by his own meditations on Derrida's take on "χώρα". Ecology is hence co-entangled with ontology, whereby the worldly existential analytics are grounded in earthiness, and environmentalism is orientated by ontological thinking<ref>{{cite journal |last1=El-Bizri |first1=Nader |title=Being at Home Among Things: Heidegger's Reflections on Dwelling |journal=Environment, Space, Place |date=2011 |volume=3 |issue=1 |pages=47–71 |isbn=978-606-8266-01-5 |url=https://books.google.com/books?id=obA_DwAAQBAJ&pg=PA45}}</ref><ref>{{cite journal |last1=El-Bizri |first1=Nader |title=This paper investigates the phenomenon of dwelling in Heidegger's thought |journal=Studia Universitatis Babeş-Bolyai - Philosophia |date=2015 |volume=60 |issue=1 |pages=5–29 |url=https://www.ceeol.com/search/article-detail?id=85257}}</ref><ref>{{cite book |doi=10.4324/9781315106267-9 |chapter=Phenomenology of Place and Space in our Epoch |title=The Phenomenology of Real and Virtual Places |date=2018 |last1=El-Bizri |first1=Nader |pages=123–143 |isbn=978-1-315-10626-7 |s2cid=211958974}}</ref>
Derrida argued that the [[subjectile]] is like Plato's ''khôra'', Greek for space, receptacle or site. Plato proposes that ''khôra'' rests between the sensible and the intelligible, through which everything passes but in which nothing is retained. For example, an image needs to be held by something, just as a mirror will hold a reflection. For Derrida, ''khôra'' defies attempts at naming or the either/or logic, which he "deconstructed".