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 The
Ethics of Writing : Derrida, Deconstruction, and Pedagogy (Culture
and Education Series) by Peter Pericles Trifonas
This book is a study of Jacques Derrida's
"educational texts": that is, those writings most explicitly
concerned with the ethics and politics of the historico-philosophical
structures constituting the scene of teaching. The book engages those
aspects of Derrida's work on the institution of education, especially as
it relates to the philosopher's association with the GREPH (Groupe de
Recherches sur l'Enseignement Philosophiques) and the public movement to
protect the teaching of philosophy in France. The book addresses the
importance of deconstruction as a means of carrying out analyses of
pedagogical institutions and structures for the purpose of achieving
ethical reforms of educational policy and curricular initiatives. More
specifically, the text examines how deconstruction allows us to rethink
the socio-historical and ethico-philosophical aspects of pedagogical
practices and policies, including pedagogical theories that have had
direct bearing on the ethical and cultural ideals forming the reason of
Western educational systems and the exclusion of its "others".
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Excerpt:
there isn't much biographical data aside from the born
on stamp in the encyclopedias. i find that information worthless and vapid
anyway. what i do know about m. derrida is that he was named jackie, not
jacques (he changed it later). he spent his formative years in algeria,
not france (huge difference). that his family is Jewish (in a 'banal' way,
he says). i like to know these parts of his history because they tell me
more about the person, rather than the entity. this is not a big shocker,
but you know, stating the obvious is sometimes constructive...
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Villanova University, October 3, 1994.
Roundtable Discussion with Jacques Derrida.
Excerpt:
Question: Perhaps we can start today's discussions by talking about what we are in fact
doing here now at this moment, which is this event being held to inaugurate an academic
program in philosophy. That is a rich event and it suggests a lot of things and things
that in many ways over the years you have been addressing in your work. Many people whose
impression of deconstruction has come from public media might think that this is an odd
thing for you to do, as in this country one thinks of deconstruction as the end of
philosophy and here we are beginning something new in philosophy, and many associate
deconstruction with a kind of destructive attitude towards texts and traditions and truth
and the most honorable needs of the philosophical heritage. Furthermore, there are people
who might think that deconstruction would be the enemy of academic progress; that you
can't institutionalize deconstruction, that deconstruction resists the very idea of
institutions, is anti-institutional, that it resists academic programs, it deconstructs
them, it knocks them down, it can't accommodate itself to institutionality. Finally, you
have often spoken about the very notion of the irruption of something new, and we are
trying today to irrupt, and we would be interested to know what your reflections are on
the inaugural moment.
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