How are we to interpret Jacques Derrida's writings now, after so much commentary has been devoted to his thought and his own astonishing productivity has come to an end? In this groundbreaking book, Joshua Kates extends his earlier contextualizing of Derrida's work in relation to Husserl by arguing that we must begin from a frame different from that provided by Derrida himself. His work must be inserted into already existing fields, thus "fielding Derrida." By placing Derrida's texts in the context of broader fields (such as interpretations of modernity and analytic philosophy of language), Kates captures Derrida's stances with a new concreteness and an unprecedented scope, forging links to vital debates across the humanities today.

Explores why Derrida, Hegel, and Heidegger conceive of their thought as a “movement” rather than as a presentation of results or conclusions. 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. “The scope and focus of this book is unusual and requires a lot of mastery of various periods and ideas in philosophy. It stands in a category of its own. For those familiar with the ambitious trajectory in Western ontology and modern philosophy that connects and runs through Hegel, Heidegger, and Derrida, this book will be a thrill to read.” — Emilia Angelova, Concordia University

How does Derrida write of and on the other? Apparitions examines exemplary instances of the relation to the other-the relation of Moses to God, Derrida's friendship with Jean-Luc Nancy, Derrida's relation to a recentlydeparted actress caught on video-to demonstrate how Derrida forces us to reconceive who or what the other may be. For Derrida, the singularity of the other includes not only the formal or logical sense of alterity, the otherness of the human other, but also the otherness of the nonliving, the no longer living, or the not yet alive.Addressing Derrida's readings of Husserl, Levinas, Barthes, Blanchot, and Nancy, this book explores the apparitions of the other by attending to the mode of appearing, the phenomenality and visibility of the other.The book also demonstrates that video and photography display an intimate relation to spectrality, as well as a structural relation to the absolute singularity of the other

This volume presents the text of the 1921 Heinemann edition of Conrad's classic short novel along with documents that place the work in historical context and critical essays that read Heart of Darkness from several contemporary critical perspectives. The text and essays are complemented by biographical and critical introductions, bibliographies, and a glossary of critical and theoretical terms. In this third edition, the section of cultural documents and illustrations is entirely new, as are two recent exemplary critical essays by Gabrielle McIntire and Tony C. Brown that synthesize a variety of current critical approaches.

Phenomenology was one of the twentieth century’s major philosophical movements and continues to be a vibrant and widely studied subject today. The Routledge Companion to Phenomenology is an outstanding guide and reference source to the key philosophers, topics and themes in this exciting subject, and essential reading for any student or scholar of phenomenology. Comprising over fifty chapters by a team of international contributors, the Companion is divided into five clear parts: main figures in the phenomenological movement, from Brentano to Derrida main topics in phenomenology phenomenological contributions to philosophy phenomenological intersections historical postscript. Close attention is paid to the core topics in phenomenology such as intentionality, perception, subjectivity, the self, the body, being and phenomenological method. An important feature of the Companion is its examination of how phenomenology has contributed to central disciplines in philosophy such as metaphysics, philosophy of mind, moral philosophy, aesthetics and philosophy of religion as well as disciplines beyond philosophy such as race, cognitive science, psychiatry, literary criticism and psychoanalysis.

Chiefly proceedings of a conference held in 2009 at Boston College.

Emmanuel Falque’s The Wedding Feast of the Lamb represents a turning point in his thought. Here, Falque links philosophy and theology in an original fashion that allows us to see the full effect of theology’s “backlash” against philosophy. By attending closely to the incarnation and the eucharist, Falque develops a new concept of the body and of love: By avoiding the common mistake of “angelism”—consciousness without body—Falque considers the depths to which our humanity reflects animality, or body without consciousness. He shows the continued relevance of the question “How can this man give us his flesh to eat?” (John 6:52), especially to philosophy. We need to question the meaning of “this is my body” in “a way that responds to the needs of our time” (Vatican II). Because of the ways that “Hoc est corpus meum” has shaped our culture and our modernity, this is a problem both for religious belief and for culture.