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</li> </ul> </li> <li id="toc-Influence" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#Influence"> <div class="vector-toc-text"> <span class="vector-toc-numb">3</span> <span>Influence</span> </div> </a> <ul id="toc-Influence-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Criticism" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#Criticism"> <div class="vector-toc-text"> <span class="vector-toc-numb">4</span> <span>Criticism</span> </div> </a> <ul id="toc-Criticism-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-See_also" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#See_also"> <div class="vector-toc-text"> <span class="vector-toc-numb">5</span> <span>See also</span> </div> </a> <ul id="toc-See_also-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-References" 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.hatnote+link+.hatnote{margin-top:-0.5em}@media print{body.ns-0 .mw-parser-output .hatnote{display:none!important}}</style><div role="note" class="hatnote navigation-not-searchable">See also: <a href="/wiki/Human_science" title="Human science">Human sciences</a></div> <p>"<b>Structure, Sign, and Play in the Discourse of the Human Sciences</b>" (<a href="/wiki/French_language" title="French language">French</a>: <i lang="fr">La structure, le signe et le jeu dans le discours des sciences humaines</i>) was a lecture presented at <a href="/wiki/Johns_Hopkins_University" title="Johns Hopkins University">Johns Hopkins University</a> on 21 October 1966 by philosopher <a href="/wiki/Jacques_Derrida" title="Jacques Derrida">Jacques Derrida</a>. The lecture was then published in 1967 as chapter ten of <i><a href="/wiki/Writing_and_Difference" title="Writing and Difference">Writing and Difference</a></i> (<a href="/wiki/French_language" title="French language">French</a>: <i lang="fr">L'écriture et la différence</i>). </p><p>"Structure, Sign, and Play" identifies a tendency for philosophers to denounce each other for relying on problematic discourse, and argues that this reliance is to some degree inevitable because we can only write in the language we inherit. Discussing the anthropology of <a href="/wiki/Claude_L%C3%A9vi-Strauss" title="Claude Lévi-Strauss">Claude Lévi-Strauss</a>, Derrida argues that we are all <i><a href="/wiki/Bricolage" title="Bricolage">bricoleurs</a></i>, creative thinkers who must use the tools we find around us. </p><p>Although presented at a conference intended to popularize structuralism, the lecture is widely cited as the starting point for <a href="/wiki/Post-structuralism" title="Post-structuralism">post-structuralism</a> in the United States. Along with Derrida's longer text <i><a href="/wiki/Of_Grammatology" title="Of Grammatology">Of Grammatology</a></i>, it is also programmatic for the process of <a href="/wiki/Deconstruction" title="Deconstruction">deconstruction</a>. </p> <meta property="mw:PageProp/toc" /> <div class="mw-heading mw-heading2"><h2 id="Colloquium">Colloquium</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=1" title="Edit section: Colloquium"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Derrida wrote "Structure, Sign, and Play" to present at a conference titled "The Language of Criticism and the Sciences of Man" held at Johns Hopkins University in <a href="/wiki/Baltimore" title="Baltimore">Baltimore</a> from 18–21 October 1966.<sup id="cite_ref-1" class="reference"><a href="#cite_note-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> The conference, organized by <a href="/wiki/Ren%C3%A9_Girard" title="René Girard">René Girard</a> and <a href="/wiki/Richard_A._Macksey" class="mw-redirect" title="Richard A. Macksey">Richard A. Macksey</a> for the newly founded Humanities Center, and sponsored by the <a href="/wiki/Ford_Foundation" title="Ford Foundation">Ford Foundation</a>, brought together a collection of notable French thinkers, including <a href="/wiki/Paul_de_Man" title="Paul de Man">Paul de Man</a>, <a href="/wiki/Roland_Barthes" title="Roland Barthes">Roland Barthes</a>, <a href="/wiki/Jean_Hyppolite" title="Jean Hyppolite">Jean Hyppolite</a> and <a href="/wiki/Jacques_Lacan" title="Jacques Lacan">Jacques Lacan</a>. (<a href="/wiki/Michel_Foucault" title="Michel Foucault">Michel Foucault</a> was, in the words of Jean-Michel Rabaté, "notoriously absent".)<sup id="cite_ref-Rabaté_2002_2-0" class="reference"><a href="#cite_note-Rabaté_2002-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> Derrida reportedly wrote his essay rather quickly in the ten<sup id="cite_ref-3" class="reference"><a href="#cite_note-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> or fifteen days preceding the conference.<sup id="cite_ref-Parui_2010_4-0" class="reference"><a href="#cite_note-Parui_2010-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> (According to one report, Derrida was a last-minute replacement for anthropologist <a href="/wiki/Luc_de_Heusch" title="Luc de Heusch">Luc de Heusch</a>.)<sup id="cite_ref-McCabe_2012_5-0" class="reference"><a href="#cite_note-McCabe_2012-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> </p><p>Many attendees came from France, and spoke French during the event; French lectures were translated into English and distributed in print.<sup id="cite_ref-6" class="reference"><a href="#cite_note-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> Derrida's lecture was listed in the program and delivered in French, as "La structure, le signe et le jeu dans le discours des sciences humaines". (Lacan was one of the few French attendees to lecture in English; Lacan makes a point of this gesture at the beginning of the lecture, titled "Of Structure as the Inmixing of an Otherness Prerequisite to Any Subject Whatever".)<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup> </p><p>"Structure, Sign, and Play" was first published in English in 1970, within a volume dedicated to the Johns Hopkins colloquium titled <i>The Structuralist Controversy: The Languages of Criticism and the Sciences of Man</i>.<sup id="cite_ref-8" class="reference"><a href="#cite_note-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup> Macksey and Donato write in the preface to this volume that the goal of the conference was to clarify the field of structuralism and define some of its common problems across disciplines.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Content">Content</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=2" title="Edit section: Content"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>"Structure, sign, and play" discusses how philosophy and social science understand 'structures' abstractly. Derrida is dealing with structural<i>ism</i>, a type of analysis which understands individual elements of language and culture as embedded in larger structures. The archetypal examples of structuralism come from <a href="/wiki/Ferdinand_de_Saussure" title="Ferdinand de Saussure">Ferdinand de Saussure</a>, who argued that <a href="/wiki/Phonemes" class="mw-redirect" title="Phonemes">phonemes</a> gain 'linguistic value' through their relations with each other. (Derrida dealt directly with Saussure in a related book titled <i>Of Grammatology</i>). The main object of this text is <a href="/wiki/Claude_L%C3%A9vi-Strauss" title="Claude Lévi-Strauss">Claude Lévi-Strauss</a>, whose <a href="/wiki/Structuralist_anthropology" class="mw-redirect" title="Structuralist anthropology">structuralist anthropology</a> analyzed the relationships between elements of cultural systems such as <a href="/wiki/Mythology" class="mw-redirect" title="Mythology">mythology</a>. </p><p>Derrida admires the reflexivity and abstract analyses of structuralism, but argues that these discourses have still not gone far enough in treating structures as free-floating (or 'playing') sets of relationships. In particular, he accuses structuralist discourses of holding on to a "center": a privileged term that anchors the structure and does not play. Whether this center is "God", "being", "presence", or "man" (as it was at the colloquium), its function is the same, and the history of structures is a history of substitutions, one center after another, for this constant position. Derrida suggests that this model of structure will end—is ending—and that a newer and freer (though still unknown) thinking about structures will emerge. </p> <div class="mw-heading mw-heading3"><h3 id="An_'event'_has_perhaps_occurred"><span id="An_.27event.27_has_perhaps_occurred"></span>An 'event' has perhaps occurred</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=3" title="Edit section: An 'event' has perhaps occurred"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <figure class="mw-default-size" typeof="mw:File/Thumb"><a href="/wiki/File:Capture_mst.PNG" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/c/c3/Capture_mst.PNG/220px-Capture_mst.PNG" decoding="async" width="220" height="220" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/c/c3/Capture_mst.PNG/330px-Capture_mst.PNG 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/c/c3/Capture_mst.PNG/440px-Capture_mst.PNG 2x" data-file-width="606" data-file-height="607" /></a><figcaption>Where's the center?</figcaption></figure> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951"><div role="note" class="hatnote navigation-not-searchable">See also: <a href="/wiki/Event_(philosophy)" title="Event (philosophy)">Event (philosophy)</a></div> <p>The essay begins by speculating, "Perhaps something has occurred in the history of the concept of structure that could be called an 'event,' if this loaded word did not entail a meaning which it is precisely the function of structural—structuralist—thought to reduce or suspect."<sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup> The 'event' involves changes in structuralism, structure, and in particular "the structurality of structure", which has hitherto been limited, writes Derrida, through the process of being assigned a stabilizing "center". The "center" is that element of a structure which appears given or fixed, thereby anchoring the rest of the structure and allowing it to play. In the history of metaphysics specifically, this function is fulfilled by different terms (which Derrida says are always associated with <a href="/wiki/Metaphysics_of_presence" title="Metaphysics of presence">presence</a>): "<i><a href="/wiki/Theory_of_forms#Forms" title="Theory of forms">eidos</a>, <a href="/wiki/Arche" class="mw-redirect" title="Arche">archè</a>, <a href="/wiki/Telos" title="Telos">telos</a>, <a href="/wiki/Potentiality_and_actuality" title="Potentiality and actuality">energia</a>, <a href="/wiki/Ousia" title="Ousia">ousia</a></i> (essence, existence, substance, subject) <i><a href="/wiki/Aletheia" title="Aletheia">aletheia</a></i>, transcendentality, consciousness, or conscience, God, man, and so forth."<sup id="cite_ref-11" class="reference"><a href="#cite_note-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup> Whichever term is at the center of the structure, argues Derrida, the overall pattern remains similar. This central term ironically escapes <i>structurality</i>, the key feature of structuralism according to which all meaning is defined relationally, through other terms in the structure. From this perspective, the center is the most alien or estranged element in a structure: it comes from somewhere outside and remains absolute until a new center is substituted in a seemingly arbitrary fashion. "The center", therefore, "is not the center."<sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> </p><p>The 'event' under discussion is the opening of the structure, which became inevitable "when the structurality of structure had to begin to be thought" and the contradictory role of the center exposed.<sup id="cite_ref-13" class="reference"><a href="#cite_note-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> The result of the event, according to Derrida, must be the full version of structural "<a href="/wiki/Free_Play_(Derrida)" class="mw-redirect" title="Free Play (Derrida)">freeplay</a>", a mode in which all terms are truly subject to the openness and mutability promised by structuralism. Derrida locates the beginning of this process in the writings of earlier philosophers, who continued to use the pattern of metaphysics even as they denounced it in others. </p> <div class="mw-heading mw-heading3"><h3 id="Reciprocal_destroyers">Reciprocal destroyers</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=4" title="Edit section: Reciprocal destroyers"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Derrida depicts <a href="/wiki/Friedrich_Nietzsche" title="Friedrich Nietzsche">Nietzsche</a>, <a href="/wiki/Sigmund_Freud" title="Sigmund Freud">Freud</a>, and <a href="/wiki/Martin_Heidegger" title="Martin Heidegger">Heidegger</a>, three of his greatest influences, as ultimately trapped within a destructive spiral of denunciation.<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup> Nietzsche questioned the power of representation and concepts to really convey truth; Freud challenged the idea that mind was limited to consciousness; and Heidegger criticized the idea of "being as presence". Derrida argues that these theoretical moves share a common form: </p> <blockquote><p>But all these destructive discourses and all their analogues are trapped in a sort of circle. This circle is unique. It describes the form of the relationship between the history of metaphysics and the destruction of the history of metaphysics. [...] there are many ways of being caught in this circle. They are all more or less naïve, more or less empirical, more or less systematic, more or less close to the formulation or even to the formalization of this circle. It is these differences which explain the multiplicity of destructive discourses and the disagreement between those who make them. It was within concepts inherited from metaphysics that Nietzsche, Freud, and Heidegger worked, for example. Since these concepts are not elements or atoms and since they are taken from a syntax and a system, every particular borrowing drags along with it the whole of metaphysics. This is what allows these destroyers to destroy each other reciprocally—for example, Heidegger, considering Nietzsche, with as much lucidity and rigor as bad faith and misconstruction, as the last metaphysician, the last "Platonist." One could do the same for Heidegger himself, for Freud, or for a number of others. And today no exercise is more widespread.<sup id="cite_ref-15" class="reference"><a href="#cite_note-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup></p></blockquote> <p>Derrida does not assert the possibility of thinking outside such terms; any attempt to undo a particular concept is likely to become caught up in the terms which the concept depends on. For instance: if we try to undo the centering concept of ‘consciousness’ by asserting the disruptive counterforce of the ‘unconscious’, we are in danger of introducing a new center. All we can do is refuse to allow either pole in a system to become the center and guarantor of presence. </p> <div class="mw-heading mw-heading3"><h3 id="Lévi-Strauss"><span id="L.C3.A9vi-Strauss"></span>Lévi-Strauss</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=5" title="Edit section: Lévi-Strauss"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <figure class="mw-default-size" typeof="mw:File/Thumb"><a href="/wiki/File:Culinary_Triangle.svg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/7/7c/Culinary_Triangle.svg/220px-Culinary_Triangle.svg.png" decoding="async" width="220" height="196" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/7/7c/Culinary_Triangle.svg/330px-Culinary_Triangle.svg.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/7/7c/Culinary_Triangle.svg/440px-Culinary_Triangle.svg.png 2x" data-file-width="921" data-file-height="821" /></a><figcaption>Culinary Triangle, a prototypical diagram of Lévi-Straussian <a href="/wiki/Structuralist_anthropology" class="mw-redirect" title="Structuralist anthropology">structuralist anthropology</a></figcaption></figure> <p>Having described a pattern—denouncing metaphysics while relying on it—in discourses about metaphysics, Derrida suggests consideration of the same pattern within the "human sciences",<sup id="cite_ref-16" class="reference"><a href="#cite_note-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup> whose subjection to the "critique of ethnocentrism" parallels the "destruction of the history of metaphysics" in philosophy.<sup id="cite_ref-Derrida_1966_p._252_17-0" class="reference"><a href="#cite_note-Derrida_1966_p._252-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup> Derrida argues that, just as philosophers use metaphysical terms and concepts to critique metaphysics (and criticize the use of these concepts by others), the ethnologist "accepts into his discourse the premises of ethnocentrism at the very moment when he is employed in denouncing them".<sup id="cite_ref-Derrida_1966_p._252_17-1" class="reference"><a href="#cite_note-Derrida_1966_p._252-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup> He examines the work of <a href="/wiki/Claude_L%C3%A9vi-Strauss" title="Claude Lévi-Strauss">Claude Lévi-Strauss</a>, particularly as it concerns "the opposition between nature and culture", as his case study and primary focus for the essay.<sup id="cite_ref-Derrida_1966_p._252_17-2" class="reference"><a href="#cite_note-Derrida_1966_p._252-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-18" class="reference"><a href="#cite_note-18"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Bricolage"><i>Bricolage</i></h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=6" title="Edit section: Bricolage"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Derrida highlights Lévi-Strauss's use of the term <i><a href="/wiki/Bricolage" title="Bricolage">bricolage</a></i>, the activity of a <i>bricoleur</i>. "The <i>bricoleur</i>, says Lévi-Strauss, is someone who uses 'the means at hand,' that is, the instruments he finds at his disposition around him, those which are already there, which had not been especially conceived with an eye to the operation for which they are to be used and to which one tries by trial and error to adapt them, not hesitating to change them whenever it appears necessary."<sup id="cite_ref-Derrida_1966_p._255_19-0" class="reference"><a href="#cite_note-Derrida_1966_p._255-19"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup> <i>Bricolage</i> becomes a metaphor for philosophical and literary critiques, exemplifying Derrida's previous argument about the necessity of using the language available.<sup id="cite_ref-Derrida_1966_p._255_19-1" class="reference"><a href="#cite_note-Derrida_1966_p._255-19"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup> The <i>bricoleur'</i>s foil is the engineer, who creates out of whole cloth without the need for <i>bricolage</i>—however, the engineer is merely a myth since all physical and intellectual production is really <i>bricolage</i>.<sup id="cite_ref-20" class="reference"><a href="#cite_note-20"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Structure_and_myth">Structure and myth</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=7" title="Edit section: Structure and myth"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Derrida praises Lévi-Strauss for his insights into the complexities, limitations, and circularities of examining 'a culture' from the outside in order to classify its mythological system. In particular he praises Lévi-Strauss's recognition that a mythological system cannot be studied as though it was some finite portion of physical reality to be scientifically divided and conquered. Derrida quotes Lévi-Strauss's <i><a href="/wiki/The_Raw_and_the_Cooked" title="The Raw and the Cooked">The Raw and the Cooked</a></i>:<sup id="cite_ref-21" class="reference"><a href="#cite_note-21"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup> </p> <blockquote><p>In effect the study of myths poses a mythological problem by the fact that it cannot conform to the Cartesian principle of dividing the difficulty into as many parts as are necessary to resolve it. There exists no veritable end or term to mythical analysis, no secret unity which could be grasped at the end of the work in decomposition. The themes duplicate themselves to infinity. When we think we have disentangled them from each other and can hold them separate, it is only to realize that they are joining together again, in response to the attraction of unforeseen affinities.</p></blockquote> <p>In Derrida's words, "structural discourse on myths—mythological discourse—must itself be <i>mythomorphic</i>".<sup id="cite_ref-22" class="reference"><a href="#cite_note-22"><span class="cite-bracket">[</span>22<span class="cite-bracket">]</span></a></sup> Lévi-Strauss explicitly describes a limit to totalization (and at the same time the endlessness of 'supplementarity'). Thus Lévi-Strauss, for Derrida, recognizes the structurality of mythical structure and gestures towards its freeplay. </p><p>But Derrida criticizes Lévi-Strauss for an inability to explain historical changes—for describing structural transformation as the consequence of mysterious outside forces (paralleling the substitute "centers" that make up the history of metaphysics).<sup id="cite_ref-23" class="reference"><a href="#cite_note-23"><span class="cite-bracket">[</span>23<span class="cite-bracket">]</span></a></sup> </p><p>Ultimately, Derrida perceives in Lévi-Strauss "a sort of ethic of presence, an ethic of nostalgia for origins, an ethic of archaic and natural innocence, of a purity of presence and self-presence in speech", arguing that "this structuralist thematic of broken immediateness is thus the sad, <i>negative</i>, nostalgic, guilty, <a href="/wiki/Jean-Jacques_Rousseau" title="Jean-Jacques Rousseau">Rousseauist</a> facet of the thinking of freeplay of which the Nietzschean <i>affirmation</i>—the joyous affirmation of the freeplay of the world and without truth, without origin, offered to an active interpretation—would be the other side."<sup id="cite_ref-24" class="reference"><a href="#cite_note-24"><span class="cite-bracket">[</span>24<span class="cite-bracket">]</span></a></sup> True freeplay, argues Derrida, actually undoes this certainty about presence: </p> <blockquote><p>Freeplay is the disruption of presence. The presence of an element is always a signifying and substitutive reference inscribed in a system of differences and the movement of a chain. Freeplay is always an interplay of absence and presence, but if it is to be radically conceived, freeplay must be conceived before the alternative of presence and absence; being must be conceived of as presence or absence beginning with the possibility of freeplay and not the other way around.<sup id="cite_ref-25" class="reference"><a href="#cite_note-25"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup></p></blockquote> <p>Derrida concludes by reaffirming the existence of a transformation within structuralism, suggesting that it espouses this affirmative view of unlimited freeplay and presenting it as unpredictable yet inevitable.<sup id="cite_ref-26" class="reference"><a href="#cite_note-26"><span class="cite-bracket">[</span>26<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Influence">Influence</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=8" title="Edit section: Influence"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>The 1966 colloquium, although intended to organize and strengthen the still-murky field of <a href="/wiki/Structuralism" title="Structuralism">structuralism</a><sup id="cite_ref-27" class="reference"><a href="#cite_note-27"><span class="cite-bracket">[</span>27<span class="cite-bracket">]</span></a></sup> became known through Derrida's lecture as a turning point and the beginning of the <a href="/wiki/Post-structuralism" title="Post-structuralism">post-structuralist movement</a>.<sup id="cite_ref-Parui_2010_4-1" class="reference"><a href="#cite_note-Parui_2010-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-Peters_1999_28-0" class="reference"><a href="#cite_note-Peters_1999-28"><span class="cite-bracket">[</span>28<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-29" class="reference"><a href="#cite_note-29"><span class="cite-bracket">[</span>29<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-30" class="reference"><a href="#cite_note-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup> Derrida acknowledged the influence of the Hopkins colloquium, writing in 1989: </p> <blockquote><p>It is more and more often said that the Johns Hopkins colloquium ("The Languages of Criticism and the Sciences of Man") was in 1966, more than twenty years ago, an event in which many things changed (it is on purpose that I leave these formulations somewhat vague) on the American scene—which is always more than the American scene. What is now called "theory" in this country may even have an essential link with what is said to have happened there in 1966.<sup id="cite_ref-31" class="reference"><a href="#cite_note-31"><span class="cite-bracket">[</span>31<span class="cite-bracket">]</span></a></sup></p></blockquote> <p>Scholars attempting to explain the success of Derrida's presentation have argued that it fit well with the current of radicalism developing in the United States.<sup id="cite_ref-32" class="reference"><a href="#cite_note-32"><span class="cite-bracket">[</span>32<span class="cite-bracket">]</span></a></sup> </p><p>The essay sowed the seeds of popularity for French post-structuralism at eastern universities in the United States, particularly Johns Hopkins, Cornell, and Yale.<sup id="cite_ref-33" class="reference"><a href="#cite_note-33"><span class="cite-bracket">[</span>33<span class="cite-bracket">]</span></a></sup> Derrida also returned several times to the Hopkins Humanities Center, the faculty of which still credits his influence.<sup id="cite_ref-McCabe_2012_5-1" class="reference"><a href="#cite_note-McCabe_2012-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-Nichols_2005_34-0" class="reference"><a href="#cite_note-Nichols_2005-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup> The colloquium also created a demand for the French intellectuals on American campuses, which led notably to Derrida's 1986 recruitment by <a href="/wiki/University_of_California,_Irvine" title="University of California, Irvine">University of California, Irvine</a>.<sup id="cite_ref-35" class="reference"><a href="#cite_note-35"><span class="cite-bracket">[</span>35<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Criticism">Criticism</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=9" title="Edit section: Criticism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>The colloquium came under scrutiny from the new journal <i>Telos</i> when, in 1970, Richard Moss published an article criticizing its sponsors and denouncing it as an agent of multinational capitalism.<sup id="cite_ref-Moss_1970_36-0" class="reference"><a href="#cite_note-Moss_1970-36"><span class="cite-bracket">[</span>36<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-37" class="reference"><a href="#cite_note-37"><span class="cite-bracket">[</span>37<span class="cite-bracket">]</span></a></sup> Derrida, in particular, drew criticism from Marxists such as <a href="/wiki/Fredric_Jameson" title="Fredric Jameson">Fredric Jameson</a> who criticized deconstruction's emphasis on textuality abstracted from <a href="/wiki/Class_struggle" class="mw-redirect" title="Class struggle">class struggle</a>.<sup id="cite_ref-38" class="reference"><a href="#cite_note-38"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup> </p> <figure class="mw-default-size" typeof="mw:File/Thumb"><a href="/wiki/File:Derrida_graf.JPG" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/b/b0/Derrida_graf.JPG/220px-Derrida_graf.JPG" decoding="async" width="220" height="293" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/b/b0/Derrida_graf.JPG/330px-Derrida_graf.JPG 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/b/b0/Derrida_graf.JPG/440px-Derrida_graf.JPG 2x" data-file-width="2112" data-file-height="2816" /></a><figcaption>Derrida's grave</figcaption></figure> <p><i>The New York Times</i> argued in its obituary for Derrida that "Structure, Sign, and Play" offered professors of literature a philosophical movement they could legitimately consider their own.<sup id="cite_ref-NYT_obit_2004_39-0" class="reference"><a href="#cite_note-NYT_obit_2004-39"><span class="cite-bracket">[</span>39<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="See_also">See also</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=10" title="Edit section: See also"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><a href="/wiki/Diff%C3%A9rance" title="Différance">Différance</a></li> <li><a href="/wiki/Postmodernism" title="Postmodernism">Postmodernism</a></li> <li><a href="/wiki/Nietzschean_affirmation#Derridean_interpretation" title="Nietzschean affirmation">Nietzschean affirmation#Derridean interpretation</a></li></ul> <div class="mw-heading mw-heading2"><h2 id="References">References</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=11" title="Edit section: References"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist reflist-columns references-column-width reflist-columns-2"> <ol class="references"> <li id="cite_note-1"><span class="mw-cite-backlink"><b><a href="#cite_ref-1">^</a></b></span> <span class="reference-text">Macksey & Donato, <i>The Structuralist Controversy</i> (2007), p. ix.</span> </li> <li id="cite_note-Rabaté_2002-2"><span class="mw-cite-backlink"><b><a href="#cite_ref-Rabaté_2002_2-0">^</a></b></span> <span class="reference-text"><style data-mw-deduplicate="TemplateStyles:r1238218222">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free.id-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited.id-lock-limited a,.mw-parser-output .id-lock-registration.id-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription.id-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-free a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-limited a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-registration a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-subscription a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .cs1-ws-icon a{background-size:contain;padding:0 1em 0 0}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:var(--color-error,#d33)}.mw-parser-output .cs1-visible-error{color:var(--color-error,#d33)}.mw-parser-output .cs1-maint{display:none;color:#085;margin-left:0.3em}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}@media screen{.mw-parser-output .cs1-format{font-size:95%}html.skin-theme-clientpref-night .mw-parser-output .cs1-maint{color:#18911f}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .cs1-maint{color:#18911f}}</style><cite id="CITEREFRabaté2002" class="citation book cs1">Rabaté, Jean-Michel (2002). <a rel="nofollow" class="external text" href="http://slought.org/content/11065/"><i>The future of theory</i></a>. Oxford, UK: Blackwell Publishers. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780470779880" title="Special:BookSources/9780470779880"><bdi>9780470779880</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+future+of+theory&rft.place=Oxford%2C+UK&rft.pub=Blackwell+Publishers&rft.date=2002&rft.isbn=9780470779880&rft.aulast=Rabat%C3%A9&rft.aufirst=Jean-Michel&rft_id=http%3A%2F%2Fslought.org%2Fcontent%2F11065%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AStructure%2C+Sign%2C+and+Play+in+the+Discourse+of+the+Human+Sciences" class="Z3988"></span></span> </li> <li id="cite_note-3"><span class="mw-cite-backlink"><b><a href="#cite_ref-3">^</a></b></span> <span class="reference-text">Cusset, <i>French Theory</i> (2008), p. 30.</span> </li> <li id="cite_note-Parui_2010-4"><span class="mw-cite-backlink">^ <a href="#cite_ref-Parui_2010_4-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Parui_2010_4-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFParui2010" class="citation web cs1">Parui, Avishek (17 November 2010). <a rel="nofollow" class="external text" href="http://www.thebubble.org.uk/literature/an-introduction-to-deconstruction">"An Introduction to Deconstruction"</a>. The Bubble<span class="reference-accessdate">. Retrieved <span class="nowrap">28 September</span> 2012</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=An+Introduction+to+Deconstruction&rft.pub=The+Bubble&rft.date=2010-11-17&rft.aulast=Parui&rft.aufirst=Avishek&rft_id=http%3A%2F%2Fwww.thebubble.org.uk%2Fliterature%2Fan-introduction-to-deconstruction&rfr_id=info%3Asid%2Fen.wikipedia.org%3AStructure%2C+Sign%2C+and+Play+in+the+Discourse+of+the+Human+Sciences" class="Z3988"></span></span> </li> <li id="cite_note-McCabe_2012-5"><span class="mw-cite-backlink">^ <a href="#cite_ref-McCabe_2012_5-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-McCabe_2012_5-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMcCabe2012" class="citation news cs1">McCabe, Bret (Fall 2012). <a rel="nofollow" class="external text" href="http://hub.jhu.edu/magazine/2012/fall/structuralisms-samson">"Structuralism's Samson"</a>. <i>Johns Hopkins Magazine</i><span class="reference-accessdate">. Retrieved <span class="nowrap">29 September</span> 2012</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Johns+Hopkins+Magazine&rft.atitle=Structuralism%27s+Samson&rft.ssn=fall&rft.date=2012&rft.aulast=McCabe&rft.aufirst=Bret&rft_id=http%3A%2F%2Fhub.jhu.edu%2Fmagazine%2F2012%2Ffall%2Fstructuralisms-samson&rfr_id=info%3Asid%2Fen.wikipedia.org%3AStructure%2C+Sign%2C+and+Play+in+the+Discourse+of+the+Human+Sciences" class="Z3988"></span></span> </li> <li id="cite_note-6"><span class="mw-cite-backlink"><b><a href="#cite_ref-6">^</a></b></span> <span class="reference-text">Macksey & Donato, <i>The Structuralist Controversy</i> (2007), p. xxiii "The dominance of French as the natural language of the meetings was not unexpected, given the differing life-styles of American and European scholars, but it placed a considerable burden on those who generously supplied consecutive summary translations of the interventions, Bernard Vannier of Hopkins and Gerald Kamber of Bowdoin. Any review of the transcriptions reminds one of the wit and economy with which they courageously negotiated the bridge between the two languages."</span> </li> <li id="cite_note-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-7">^</a></b></span> <span class="reference-text">Macksey & Donato, <i>The Structuralist Controversy</i> (2007), pp. 186–200. Available online at <a rel="nofollow" class="external text" href="http://www.lacan.com/hotel.htm">lacan.com</a>. "Somebody spent some time this afternoon trying to convince me that it would surely not be a pleasure for an English-speaking audience to listen to my bad accent and that for me to speak in English would constitute a risk for what one might call the transmission of my message. Truly, for me it is a great case of conscience, because to do otherwise would be absolutely contrary to my own concept of the message: of the message as I will explain it to you, of the linguistic message. "</span> </li> <li id="cite_note-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-8">^</a></b></span> <span class="reference-text">Rabaté argued in 2002 that the change in title reflected a desire to sensationalize the colloquium as a turning point in structuralism and academic "theory"; Macksey retorted in his 2007 introduction to the 40th anniversary volume that he changed the title due to a request from JHU press that the title be "shorter, zippier" and that it downplay the gendered term "Man". See: Macksey & Donato, <i>The Structuralist Controversy</i> (2007), p. xii.</span> </li> <li id="cite_note-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-9">^</a></b></span> <span class="reference-text">Macksey & Donato, <i>The Structuralist Controversy</i> (2007), p. xxii. "As this was the first time in the United States that structuralist thought had been considered as a cross-disciplinary phenomenon, the organizers of the program sought to identify certain basic problems and concerns common to every field of study[...]"</span> </li> <li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 427.</span> </li> <li id="cite_note-11"><span class="mw-cite-backlink"><b><a href="#cite_ref-11">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 249. "…the whole history of the concept of structure, before the rupture I spoke of, must be thought of as a series of substitutions of center for center, as a linked chain of determinations of the center. Successively, and in a regulated fashion, the center receives different forms or names. The history of metaphysics, like the history of the West, is the history of these metaphors and metonymies."</span> </li> <li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 248.</span> </li> <li id="cite_note-13"><span class="mw-cite-backlink"><b><a href="#cite_ref-13">^</a></b></span> <span class="reference-text">Whereas previously the center functioned precisely by remaining unthought, as a sort of blind spot in the middle of the structure's field of vision. Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 249.</span> </li> <li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text">Powell, <i>Jacques Derrida</i> (2006), p. 58. "Although he had been studying and teaching Husserl for more than a decade, his real masters were only these three, a trio whose positive doctrine is largely negative and destructive."</span> </li> <li id="cite_note-15"><span class="mw-cite-backlink"><b><a href="#cite_ref-15">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 251.</span> </li> <li id="cite_note-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-16">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 251. "What is the relevance of this formal schéma when we turn to what are called the 'human sciences'? One of them perhaps occupies a privileged place—ethnology. One can in fact assume that ethnology could have been borne as a science only at the moment when a de-centering had come about: at the moment when European culture—and in consequence, the history of metaphysics and of its concepts—had been dislocated, driven from its locus, and forced to stop considering itself as the culture of reference."</span> </li> <li id="cite_note-Derrida_1966_p._252-17"><span class="mw-cite-backlink">^ <a href="#cite_ref-Derrida_1966_p._252_17-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Derrida_1966_p._252_17-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-Derrida_1966_p._252_17-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 252.</span> </li> <li id="cite_note-18"><span class="mw-cite-backlink"><b><a href="#cite_ref-18">^</a></b></span> <span class="reference-text">Powell, <i>Jacques Derrida</i> (2006), p. 58. "The actual subject of the deconstruction in 'Structure, Sign and Play' is Lévi-Strauss, the ethnographer who described various cultural phenomena according to formal principles which applied universally."</span> </li> <li id="cite_note-Derrida_1966_p._255-19"><span class="mw-cite-backlink">^ <a href="#cite_ref-Derrida_1966_p._255_19-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Derrida_1966_p._255_19-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 255.</span> </li> <li id="cite_note-20"><span class="mw-cite-backlink"><b><a href="#cite_ref-20">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). pp. 255–256. "The engineer, whom Lévi-Strauss opposes to the <i>bricoleur</i>, should be the one to construct the totality of his language, syntax, and lexicon. In this sense the engineer is a myth. A subject who would supposedly be the absolute origin of his own discourse and would supposedly construct it 'out of nothing,' 'out of whole cloth,' would be the center of the <i>verbe</i>, the <i>verbe</i> itself. The notion of the engineer who had supposedly broken with all forms of <i>bricolage</i> is therefore a theological idea; and since Lévi-Strauss tells us elsewhere that <i>bricolage</i> is mythopoetic, the odds are that the engineer is a myth produced by the <i>bricoleur</i>."</span> </li> <li id="cite_note-21"><span class="mw-cite-backlink"><b><a href="#cite_ref-21">^</a></b></span> <span class="reference-text">Lévi-Strauss, <i>The Raw and the Cooked</i> (1964/1969), pp. 5–6. Quoted in: Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970), pp. 257–258.</span> </li> <li id="cite_note-22"><span class="mw-cite-backlink"><b><a href="#cite_ref-22">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). pp. 257.</span> </li> <li id="cite_note-23"><span class="mw-cite-backlink"><b><a href="#cite_ref-23">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). pp. 262–263. "...by reducing history, Lévi-Strauss has treated as it deserves a concept which has always been in complicity with a telological and eschatological metaphysics, in other words, paradoxically, in complicity with that philosophy of presence to which it was believed history could be opposed. [...] ... he must 'brush aside all the facts' at the moment when he wishes to recapture the specificity of a structure. Like Rousseau, he must always conceive of the origin of a new structure on the model of catastrophe—an overturning of nature in nature, a natural interruption of the natural sequence, a brushing aside <i>of</i> nature.</span> </li> <li id="cite_note-24"><span class="mw-cite-backlink"><b><a href="#cite_ref-24">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 264.</span> </li> <li id="cite_note-25"><span class="mw-cite-backlink"><b><a href="#cite_ref-25">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). pp. 263–264</span> </li> <li id="cite_note-26"><span class="mw-cite-backlink"><b><a href="#cite_ref-26">^</a></b></span> <span class="reference-text">Derrida, "Structure, Sign, and Play" (1966), as printed/translated by Macksey & Donato (1970). p. 265.</span> </li> <li id="cite_note-27"><span class="mw-cite-backlink"><b><a href="#cite_ref-27">^</a></b></span> <span class="reference-text">Cusset, <i>French Theory</i> (2008), p. 29. "In 1966, the translation of Lévi-Strauss's <i>La Pensee sauvage</i> (<i>The Savage Mind</i>) and an issue of Yale French Studies devoted to structuralism were met with the most complete indifference. The editor of the latter, Jackques Ehrman, who taught French literature at Yale, was in fact the only American professor at the time to propose an introductory course on structuralism. It was precisely in order to make up for this lag that two professors at Johns Hopkins, Richard Macksey and Eugenio Donato, had the idea of organizing a conference that would bring together some of the major French figures working at the time."</span> </li> <li id="cite_note-Peters_1999-28"><span class="mw-cite-backlink"><b><a href="#cite_ref-Peters_1999_28-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFPeters1999" class="citation book cs1">Peters, Michael (7 June 1999). "Poststructuralism and Education". In Michael A. Peters; Paulo Ghiraldelli; Berislav Žarnić; Andrew Gibbons (eds.). <a rel="nofollow" class="external text" href="http://www.ffst.hr/ENCYCLOPAEDIA/doku.php?id=poststructuralism_and_philosophy_of_education"><i>Encyclopaedia of Philosophy of Education</i></a><span class="reference-accessdate">. Retrieved <span class="nowrap">28 September</span> 2012</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Poststructuralism+and+Education&rft.btitle=Encyclopaedia+of+Philosophy+of+Education&rft.date=1999-06-07&rft.aulast=Peters&rft.aufirst=Michael&rft_id=http%3A%2F%2Fwww.ffst.hr%2FENCYCLOPAEDIA%2Fdoku.php%3Fid%3Dpoststructuralism_and_philosophy_of_education&rfr_id=info%3Asid%2Fen.wikipedia.org%3AStructure%2C+Sign%2C+and+Play+in+the+Discourse+of+the+Human+Sciences" class="Z3988"></span></span> </li> <li id="cite_note-29"><span class="mw-cite-backlink"><b><a href="#cite_ref-29">^</a></b></span> <span class="reference-text">Norris, Contest of Faculties (1985), p. 137. "The conference was planned as a meeting-ground of French and American scholarship, designed to put 'structuralism' firmly on the map and to emphasize its manifold interdisciplinary interests. In the event, it was Derrida's <i>critique</i> of structuralism—more specifically, of latent problems and contradictions in the structural anthropology of Lévi-Strauss—which left the deepest mark on subsequent American thought. The structuralist 'movement' was no sooner granted an import license than it was pushed aside in the scramble for other, more exotic goods."</span> </li> <li id="cite_note-30"><span class="mw-cite-backlink"><b><a href="#cite_ref-30">^</a></b></span> <span class="reference-text">Cusset, <i>French Theory</i> (2008), p. 31. "The point is clear: this lofty structuralism with its rarefied stakes, which the American university knew only in its narratological version (Genette and Todorov), was something that should be left behind in order to move toward a more playful poststructuralism. The word will not make its appearance until the beginning of the 1970s, but all the Americans present at Johns Hopkins in 1966 realized that they had just attended the live performance of its public birth."</span> </li> <li id="cite_note-31"><span class="mw-cite-backlink"><b><a href="#cite_ref-31">^</a></b></span> <span class="reference-text">Derrida, Jacques. "Some statements and truisms about neologisms, newisms, postisms, parasitisms, and other small seismisms", translated by Anne Tomiche. In <i>The States of 'theory': History, Art, and Critical Discourse</i>, David Carroll, ed. <a href="/wiki/Columbia_University_Press" title="Columbia University Press">Columbia University Press</a>, 1990. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780231070867" title="Special:BookSources/9780231070867">9780231070867</a>. p. 80. Referenced by Macksey (2007), p. x.</span> </li> <li id="cite_note-32"><span class="mw-cite-backlink"><b><a href="#cite_ref-32">^</a></b></span> <span class="reference-text">Norris, Contest of Faculties (1985), p. 137. "And the closing paragraphs of 'Structure, Sign and Play' were adapted to catch the current mood of critics chafing under the rigid dispensation of 'old' New Critical precept. Derrida's writing took on its mostly apocalyptic tone as he proclaimed the imminent demise of a structuralism turned back nostalgically towards metaphors of origin, truth, and authority."</span> </li> <li id="cite_note-33"><span class="mw-cite-backlink"><b><a href="#cite_ref-33">^</a></b></span> <span class="reference-text">Cusset, <i>French Theory</i> (2008), p. 32. "On the institutional level it usefully strengthened ties between French and American universities, thanks to programs encouraging exchange students and visiting professors, which were established that fall not only with Johns Hopkins but also with Cornell and Yale, the future "golden triangle" of American deconstruction."</span> </li> <li id="cite_note-Nichols_2005-34"><span class="mw-cite-backlink"><b><a href="#cite_ref-Nichols_2005_34-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFNichols2005" class="citation web cs1">Nichols, Stephen G. (30 March 2005). <a rel="nofollow" class="external text" href="https://johnshopkins.academia.edu/StephenGNichols/Papers/928457/On_Jacques_Derrida">"Derrida Symposum"</a>. johnshopkins.academia.edu<span class="reference-accessdate">. Retrieved <span class="nowrap">29 September</span> 2012</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Derrida+Symposum&rft.pub=johnshopkins.academia.edu&rft.date=2005-03-30&rft.aulast=Nichols&rft.aufirst=Stephen+G.&rft_id=https%3A%2F%2Fjohnshopkins.academia.edu%2FStephenGNichols%2FPapers%2F928457%2FOn_Jacques_Derrida&rfr_id=info%3Asid%2Fen.wikipedia.org%3AStructure%2C+Sign%2C+and+Play+in+the+Discourse+of+the+Human+Sciences" class="Z3988"></span></span> </li> <li id="cite_note-35"><span class="mw-cite-backlink"><b><a href="#cite_ref-35">^</a></b></span> <span class="reference-text">Cusset, <i>French Theory</i> (2008), p. 77.""</span> </li> <li id="cite_note-Moss_1970-36"><span class="mw-cite-backlink"><b><a href="#cite_ref-Moss_1970_36-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMoss1970" class="citation journal cs1">Moss, Richard (Fall 1970). <a rel="nofollow" class="external text" href="http://journal.telospress.com/content/1970/6/354.abstract">"The Language Criticism and the Sciences of Man: The Structuralist Controversy"</a>. <i>Telos</i>. <b>1970</b> (6): 354–359. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.3817%2F0970006354">10.3817/0970006354</a>. <a href="/wiki/S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:145788241">145788241</a><span class="reference-accessdate">. Retrieved <span class="nowrap">28 September</span> 2012</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Telos&rft.atitle=The+Language+Criticism+and+the+Sciences+of+Man%3A+The+Structuralist+Controversy&rft.ssn=fall&rft.volume=1970&rft.issue=6&rft.pages=354-359&rft.date=1970&rft_id=info%3Adoi%2F10.3817%2F0970006354&rft_id=https%3A%2F%2Fapi.semanticscholar.org%2FCorpusID%3A145788241%23id-name%3DS2CID&rft.aulast=Moss&rft.aufirst=Richard&rft_id=http%3A%2F%2Fjournal.telospress.com%2Fcontent%2F1970%2F6%2F354.abstract&rfr_id=info%3Asid%2Fen.wikipedia.org%3AStructure%2C+Sign%2C+and+Play+in+the+Discourse+of+the+Human+Sciences" class="Z3988"></span></span> </li> <li id="cite_note-37"><span class="mw-cite-backlink"><b><a href="#cite_ref-37">^</a></b></span> <span class="reference-text">Macksey & Donato, <i>The Structuralist Controversy</i> (2007), p. ix. "The narrative that emerged was quite simple: the symposium and the subsequent seminars had been founded by the Ford Foundation ($30,000, to supply some historical perspective); this agency was, in turn, and armature of multinational capitalism using its wealth in the interests of thought control and the promotion of American imperialism in Vietnam and elsewhere. End of tale."</span> </li> <li id="cite_note-38"><span class="mw-cite-backlink"><b><a href="#cite_ref-38">^</a></b></span> <span class="reference-text">Cusset, <i>French Theory</i> (2008), p. 32. "On the ideological level, it earned the wrath of the far Left, which deplored the absence of Marxist speakers […] and stigmatized the 'anti-human ideology' and the 'idealistic bourgeois linguistics' behind such a 'clique of French intellectuals [playing] spectacular language games for an American audience.' For it was precisely Marxism, still firmly ensconced in the American university, that provided the only other introduction to French structuralism at the time, particularly through Frederick Jameson; but this was in fact a highly critical introduction denouncing the 'textualism' of a 'purely verbal' class struggle."</span> </li> <li id="cite_note-NYT_obit_2004-39"><span class="mw-cite-backlink"><b><a href="#cite_ref-NYT_obit_2004_39-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFKandell2004" class="citation news cs1">Kandell, Jonathan (10 October 2004). <a rel="nofollow" class="external text" href="https://www.nytimes.com/2004/10/10/obituaries/10derrida.html?pagewanted=2&_r=0">"Jacques Derrida, Abstruse Theorist, Dies at 74"</a>. <i>New York Times</i><span class="reference-accessdate">. Retrieved <span class="nowrap">29 September</span> 2012</span>. <q>Mr. Derrida shocked his American audience by announcing that structuralism was already passé in France, and that Mr. Lévi-Strauss's ideas were too rigid. Instead, Mr. Derrida offered deconstruction as the new, triumphant philosophy. His presentation fired up young professors who were in search of a new intellectual movement to call their own. In a Los Angeles Times Magazine article in 1991, Mr. Stephens, the journalism professor, wrote: 'He gave literature professors a special gift: a chance to confront - not as mere second-rate philosophers, not as mere interpreters of novelists, but as full-fledged explorers in their own right - the most profound paradoxes of Western thought.'<span class="cs1-kern-right"></span></q></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=New+York+Times&rft.atitle=Jacques+Derrida%2C+Abstruse+Theorist%2C+Dies+at+74&rft.date=2004-10-10&rft.aulast=Kandell&rft.aufirst=Jonathan&rft_id=https%3A%2F%2Fwww.nytimes.com%2F2004%2F10%2F10%2Fobituaries%2F10derrida.html%3Fpagewanted%3D2%26_r%3D0&rfr_id=info%3Asid%2Fen.wikipedia.org%3AStructure%2C+Sign%2C+and+Play+in+the+Discourse+of+the+Human+Sciences" class="Z3988"></span></span> </li> </ol></div> <div class="mw-heading mw-heading2"><h2 id="Bibliography">Bibliography</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=12" title="Edit section: Bibliography"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><a href="/wiki/Fran%C3%A7ois_Cusset" title="François Cusset">Cusset, François</a>. <i>French Theory: How Foucault, Derrida, Deleuze, & Co. transformed the intellectual life of the United States</i>. Translated by Jeff Fort with Josephine Berganza and Marlon Jones. Minneapolis: University of Minnesota Press (with assistance from the <a href="/wiki/Minister_of_Culture_(France)" class="mw-redirect" title="Minister of Culture (France)">French Ministry of Culture</a>), 2008. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780816647323" title="Special:BookSources/9780816647323">9780816647323</a>. Originally published as <i>French Theory: Foucault, Derrida, Deleuze & Cie et les mutations de Ia vie intellectuelle aux États-Unis</i>. Éditions LaDécouverte, 2003. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/2707137448" title="Special:BookSources/2707137448">2707137448</a>.</li> <li><a href="/wiki/Jacques_Derrida" title="Jacques Derrida">Derrida, Jacques</a>. <i>Writing and Difference</i>. Chicago: <a href="/wiki/University_of_Chicago_Press" title="University of Chicago Press">University of Chicago Press</a>, 1980. Translated by Alan Bass. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780226143293" title="Special:BookSources/9780226143293">9780226143293</a>. Originally published in 1967 as <i><a rel="nofollow" class="external text" href="https://web.archive.org/web/20120526154452/http://www.jacquesderrida.com.ar/frances/ecriture_difference.pdf">L'écriture et la différence</a></i>. Paris: <a href="/wiki/%C3%89ditions_du_Seuil" title="Éditions du Seuil">Éditions du Seuil</a>, 1967. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/2-02-001937-X" title="Special:BookSources/2-02-001937-X">2-02-001937-X</a>.</li> <li><a href="/wiki/Claude_L%C3%A9vi-Strauss" title="Claude Lévi-Strauss">Lévi-Strauss, Claude</a>. <i>The Raw and the Cooked</i>. Translated by John and Doreen Weightman. Chicago: University of Chicago, 1969. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780226474878" title="Special:BookSources/9780226474878">9780226474878</a>. Originally: <i>Le Cru et le cuit</i> (1964).</li> <li><a href="/wiki/Richard_A._Macksey" class="mw-redirect" title="Richard A. Macksey">Macksey, Richard</a>, and Eugenio Donato. <i>The Structuralist Controversy: The Languages of Criticism and the Sciences of Man</i>. Baltimore: Johns Hopkins Press, 2007. 40th anniversary edition. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780801883958" title="Special:BookSources/9780801883958">9780801883958</a>. Originally published as <i>The Languages of Criticism and the Sciences of Man</i>. Baltimore: Johns Hopkins Press, 1970.</li> <li><a href="/wiki/Christopher_Norris_(critic)" title="Christopher Norris (critic)">Norris, Christopher</a>. <i>Contest of Faculties: Philosophy and Theory After Deconstruction.</i> Re-published as an <a rel="nofollow" class="external text" href="https://books.google.com/books?id=Vynr_SjVa7YC">e-book</a> by <a href="/wiki/Routledge" title="Routledge">Routledge</a> in 2010. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780415572378" title="Special:BookSources/9780415572378">9780415572378</a>. Originally published: London: Methuen & Co. Ltd., 1895. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780416399400" title="Special:BookSources/9780416399400">9780416399400</a>.</li> <li>Powell, Jason. <i>Jacques Derrida : A Biography</i>. London: Continuum International, May 2006. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780826490018" title="Special:BookSources/9780826490018">9780826490018</a>.</li></ul> <div class="mw-heading mw-heading2"><h2 id="External_links">External links</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Structure,_Sign,_and_Play_in_the_Discourse_of_the_Human_Sciences&action=edit&section=13" title="Edit section: External links"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><a rel="nofollow" class="external text" href="http://hydra.humanities.uci.edu/derrida/sign-play.html">Text of the essay</a> as it appears in <i>Writing and Difference</i> (1980)</li> <li><a rel="nofollow" class="external text" href="http://mikejohnduff.blogspot.com/2008/10/i-dont-believe-that-there-is-any.html">"I don't believe that there is any perception"</a> — from the discussion after the lecture</li> <li><a rel="nofollow" class="external text" href="http://courses.nus.edu.sg/course/elljwp/structuresign.htm">Reading guide</a> by John W. P. Philips, revised 17 March 2009.</li> <li><a rel="nofollow" class="external text" href="http://pmc.iath.virginia.edu/text-only/issue.199/9.2morrissey.txt">"Derrida, Algeria, and 'Structure, Sign, and Play'"</a> — essay by Lee Morrissey interpreting the lecture/essay with respect to Derrida's Algerian background</li> <li><a rel="nofollow" class="external text" href="http://videolectures.net/yaleengl300s09_fry_lec10/">Lecture</a> about "Structure, Sign, and Play" by <a href="/wiki/Paul_Fry_(professor)" title="Paul Fry (professor)">Paul Fry</a> at <a href="/wiki/Yale_University" title="Yale University">Yale University</a> (February 2009)</li> <li><a rel="nofollow" class="external text" href="https://www.youtube.com/watch?v=CHrmH-vyN9w">Lecture</a> about "Structure, Sign, and Play" by <a href="/w/index.php?title=John_David_Ebert&action=edit&redlink=1" class="new" title="John David Ebert (page does not exist)">John David Ebert</a> on <a href="/wiki/YouTube" title="YouTube">YouTube</a>.</li> <li><a rel="nofollow" class="external text" href="https://web.archive.org/web/20121101072720/http://www.matt-lee.com/index.php?%2Fselect-projects%2Fstructure-sign--play%2F">"Structure, Sign and Play"</a> — a photography/art project by Matt Lee</li></ul> <div class="navbox-styles"><style data-mw-deduplicate="TemplateStyles:r1129693374">.mw-parser-output .hlist dl,.mw-parser-output .hlist ol,.mw-parser-output .hlist ul{margin:0;padding:0}.mw-parser-output .hlist dd,.mw-parser-output .hlist dt,.mw-parser-output .hlist li{margin:0;display:inline}.mw-parser-output .hlist.inline,.mw-parser-output .hlist.inline dl,.mw-parser-output .hlist.inline ol,.mw-parser-output .hlist.inline ul,.mw-parser-output .hlist dl dl,.mw-parser-output .hlist dl ol,.mw-parser-output .hlist dl ul,.mw-parser-output .hlist ol dl,.mw-parser-output .hlist ol ol,.mw-parser-output .hlist ol ul,.mw-parser-output .hlist ul dl,.mw-parser-output .hlist ul ol,.mw-parser-output .hlist ul ul{display:inline}.mw-parser-output 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style="font-size:114%;margin:0 4em"><a href="/wiki/Jacques_Derrida" title="Jacques Derrida">Jacques Derrida</a></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%">Interview collections</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><i><a href="/wiki/Positions_(book)" title="Positions (book)">Positions</a></i> (1972)</li> <li>"<a href="/wiki/The_Rhetoric_of_Drugs" title="The Rhetoric of Drugs">The Rhetoric of Drugs</a>" (1989)</li> <li><i><a href="/wiki/Points...:_Interviews,_1974%E2%80%931994" title="Points...: Interviews, 1974–1994">Points...: Interviews, 1974–1994</a></i> (1995)</li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Essays</th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li>"<a href="/wiki/Cogito_and_the_History_of_Madness" title="Cogito and the History of Madness">Cogito and the History of Madness</a>" (1963)</li> <li>"<a class="mw-selflink selflink">Structure, Sign, and Play in the Discourse of the Human Sciences</a>" (1966)</li> <li><i><a href="/wiki/Of_Grammatology" title="Of Grammatology">Of Grammatology</a></i> (1967)</li> <li><i><a href="/wiki/Speech_and_Phenomena" title="Speech and Phenomena">Speech and Phenomena</a></i> (1967)</li> <li><i><a href="/wiki/Writing_and_Difference" title="Writing and Difference">Writing and Difference</a></i> (1967)</li> <li><i><a href="/wiki/Margins_of_Philosophy" class="mw-redirect" title="Margins of Philosophy">Margins of Philosophy</a></i> (1972)</li> <li><i><a href="/wiki/Glas_(book)" title="Glas (book)">Glas</a></i> (1974)</li> <li><i><a href="/wiki/The_Post_Card:_From_Socrates_to_Freud_and_Beyond" class="mw-redirect" title="The Post Card: From Socrates to Freud and Beyond">The Post Card</a></i> (1980)</li> <li><i><a href="/wiki/Limited_Inc" title="Limited Inc">Limited Inc.</a></i> (1988)</li> <li><i><a href="/wiki/Right_to_Philosophy" title="Right to Philosophy">Right to Philosophy</a></i> (1990)</li> <li><i><a href="/wiki/Acts_of_Literature" title="Acts of Literature">Acts of Literature</a></i> (1991)</li> <li><i><a href="/wiki/Specters_of_Marx" title="Specters of Marx">Specters of Marx</a></i> (1993)</li> <li><i><a href="/wiki/Archive_Fever" title="Archive Fever">Archive Fever</a></i> (1995)</li> <li><i><a href="/wiki/Ethics,_Institutions,_and_the_Right_to_Philosophy" title="Ethics, Institutions, and the Right to Philosophy">Ethics, Institutions, and the Right to Philosophy</a></i> (2002)</li> <li><i><a href="/wiki/The_Animal_That_Therefore_I_Am" title="The Animal That Therefore I Am">The Animal That Therefore I Am</a></i> (2008)</li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Concepts</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Deconstruction" title="Deconstruction">Deconstruction</a></li> <li><a href="/wiki/Diff%C3%A9rance" title="Différance">Différance</a></li> <li><a href="/wiki/Hauntology" title="Hauntology">Hauntology</a> <ul><li><a href="/wiki/Template:Hauntology" title="Template:Hauntology">Template:Hauntology</a></li></ul></li> <li><a href="/wiki/Kettle_logic" title="Kettle logic">Kettle logic</a></li> <li><a href="/wiki/Phallogocentrism" title="Phallogocentrism">Phallogocentrism</a></li> <li><a href="/wiki/Phonocentrism" title="Phonocentrism">Phonocentrism</a></li> <li><a href="/wiki/Logocentrism" title="Logocentrism">Logocentrism</a></li> <li><a href="/wiki/Metaphysics_of_presence" title="Metaphysics of presence">Metaphysics of presence</a></li> <li><a href="/wiki/Free_play_(Derrida)" title="Free play (Derrida)">Free play</a></li> <li><a href="/wiki/Citationality" title="Citationality">Citationality</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Related articles</th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Marguerite_Aucouturier" title="Marguerite Aucouturier">Marguerite Aucouturier</a></li> <li><a href="/wiki/Gadamer%E2%80%93Derrida_debate" title="Gadamer–Derrida debate">Gadamer–Derrida debate</a></li> <li><a href="/wiki/Sokal_affair" title="Sokal affair">Sokal affair</a></li> <li><i><a href="/wiki/Ghost_Dance_(film)" title="Ghost Dance (film)">Ghost Dance (film)</a></i></li> <li><i><a href="/wiki/Derrida_(film)" title="Derrida (film)">Derrida</a></i></li> <li><i><a href="/wiki/The_Reception_of_Derrida" title="The Reception of Derrida">The Reception of Derrida</a></i></li> <li><a href="/wiki/Searle%E2%80%93Derrida_debate" title="Searle–Derrida debate">Searle–Derrida debate</a></li></ul> </div></td></tr></tbody></table></div>    </div><noscript><img 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