Few philosophers held greater fascination for Jacques Derrida than Martin Heidegger, and in this book we get an extended look at Derrida’s first real encounters with him. Delivered over nine sessions in 1964 and 1965 at the École Normale Supérieure, these lectures offer a glimpse of the young Derrida first coming to terms with the German philosopher and his magnum opus, Being and Time. They provide not only crucial insight into the gestation of some of Derrida’s primary conceptual concerns—indeed, it is here that he first uses, with some hesitation, the word “deconstruction”—but an analysis of Being and Time that is of extraordinary value to readers of Heidegger or anyone interested in modern philosophy. Derrida performs an almost surgical reading of the notoriously difficult text, marrying pedagogical clarity with patient rigor and acting as a lucid guide through the thickets of Heidegger’s prose. At this time in intellectual history, Heidegger was still somewhat unfamiliar to French readers, and Being and Time had only been partially translated into French. Here Derrida mostly uses his own translations, giving his own reading of Heidegger that directly challenges the French existential reception initiated earlier by Sartre. He focuses especially on Heidegger’s Destruktion (which Derrida would translate both into “solicitation” and “deconstruction”) of the history of ontology, and indeed of ontology as such, concentrating on passages that call for a rethinking of the place of history in the question of being, and developing a radical account of the place of metaphoricity in Heidegger’s thinking. This is a rare window onto Derrida’s formative years, and in it we can already see the philosopher we’ve come to recognize—one characterized by a bravura of exegesis and an inventiveness of thought that are particularly and singularly his.

As the spell of Jacques Derrida grows stronger, with more translations and analyses appearing every season, it is possible--and necessary--to determine what in his work is truly new and what continues philosophical and literary traditions. Although Martin Heidegger ahs been mentioned before as a precursor of deconstruction, Herman Rapaport is the first to develop the connections between the writings of the German philosopher and Derrida. Heidegger and Derrida discusses the French philosopher's adoption of certain Heideggerean themes and his extension or overturning of them. But Rapaport does more than show how deconstruction builds on the philosophical foundations laid by Heidegger (and also by Hegel, Nietzsche, and Freud). In the most comprehensive study of Derrida's works to date, he tackles the problem of writing an intellectual history about a figure who has put into question the possibility of such a construction and acknowledges Derrida's concerns with Jewish history in relation to Western thought.

Jacques Derrida's De l'espirit: Heidegger et la question is one of his most interesting and accessible later works. In it, Derrida attempts to come to terms with Heidegger's Nazi connections by way of an extended reflection on Heidegger's use of the term "Geist." In Of Derrida, Heidegger, and Spirit, David Wood presents a variety of powerful and distinctive responses to Derrida's book.

On Being With Others is an outstanding and compelling uncovering of one of the key questions in philosophy: how can we claim to have knowledge of minds other than our own?

"I shall speak of ghost, of flame, and of ashes." These are the first words of Jacques Derrida's lecture on Heidegger. It is again a question of Nazism—of what remains to be thought through of Nazism in general and of Heidegger's Nazism in particular. It is also "politics of spirit" which at the time people thought—they still want to today—to oppose to the inhuman. "Derrida's ruminations should intrigue anyone interested in Post-Structuralism. . . . . This study of Heidegger is a fine example of how Derrida can make readers of philosophical texts notice difficult problems in almost imperceptible details of those texts."—David Hoy, London Review of Books "Will a more important book on Heidegger appear in our time? No, not unless Derrida continues to think and write in his spirit. . . . Let there be no mistake: this is not merely a brilliant book on Heidegger, it is thinking in the grand style."—David Farrell Krell, Research in Phenomenology "The analysis of Heidegger is brilliant, provocative, elusive."—Peter C. Hodgson, Religious Studies Review

Chapter 2 examines the notion of exteriority at work in Aristotle's theory of change. The time chapters of the Physics receive special attention in the book, anticipating the readings of Heidegger and Derrida in highlighting time and exteriority. Chapter 3 reads "Ousia and Gramme," in which Derrida reads Heidegger's reading of Aristotle's determination of Hegel's theory of time.

This book considers Derrida's reading of literature as a form of philosophical thinking.

Paola Marrati considers the philosophical sources of Derrida's thought through his reading of both Husserl and Heidegger. Notions such as the contamination of the empirical and the transcendental, dissemination and writing, are explained as a guiding thread that runs through Derrida's early and later works.

This book explores the idea shared by Derrida, Hegel, and Heidegger that the value of their thought is not found in its results or conclusions, but in its "movement." All three describe the heart of their work in terms of a pathway, development, or movement that seems to deprive their thought of a solid ground. Johan de Jong argues that this is a structural vulnerability that is the source of its value, tracing Derrida's indirect method from his early to later works, and critically considering his engagements with Hegel and Heidegger. De Jong's analysis locates an affinity among Hegel, Heidegger, and Derrida in a shared distrust of externality and, against the grain of some Levinasian commentaries, argues that Derrida's indirectness results in an ethics of complicity. The Movement of Showing answers a central question that many polemics about continental philosophy and postmodernism revolve around, namely: with which methods does one philosophize responsibly? It shows the difference between critique and polemics, and why simply taking up a position for or against is insufficient in order to think responsibly.

Zoographies challenges the anthropocentrism of the Continental philosophical tradition and advances the position that, while some distinctions are valid, humans and animals are best viewed as part of an ontological whole. Matthew Calarco draws on ethological and evolutionary evidence and the work of Heidegger, who called for a radicalized responsibility toward all forms of life. He also turns to Levinas, who raised questions about the nature and scope of ethics; Agamben, who held the "anthropological machine" responsible for the horrors of the twentieth century; and Derrida, who initiated a nonanthropocentric ethics. Calarco concludes with a call for the abolition of classical versions of the human-animal distinction and asks that we devise new ways of thinking about and living with animals.