The level of hostility can be seen from Searle's statement that "It would be a mistake to regard Derrida's discussion of Austin as a confrontation between two prominent philosophical traditions", to which Derrida replied that that sentence was "the only sentence of the 'reply' to which I can subscribe". Nevertheless, in the end, as Derrida pointed out, Saussure made linguistics "the regulatory model", and "for essential, and essentially metaphysical, reasons had to privilege speech, and everything that links the sign to phone". Marian Hobson. According to Derrida and taking inspiration from the work of Ferdinand de Saussure,[15] language as a system of signs and words only has meaning because of the contrast between these signs. [18]:19[jargon][further explanation needed], Derrida's theories on deconstruction were themselves influenced by the work of linguists such as Ferdinand de Saussure (whose writings on semiotics also became a cornerstone of structuralism in the mid-20th century) and literary theorists such as Roland Barthes (whose works were an investigation of the logical ends of structuralist thought). [16][14]:7, 12 As Richard Rorty contends, "words have meaning only because of contrast-effects with other words...no word can acquire meaning in the way in which philosophers from Aristotle to Bertrand Russell have hoped it might—by being the unmediated expression of something non-linguistic (e.g., an emotion, a sensed observation, a physical object, an idea, a Platonic Form)". Nietzsche's project began with Orpheus, the man underground. [18]:21, 46, 101, 156, 164 Derrida will prefer to follow the more "fruitful paths (formalization)" of a general semiotics without falling into what he considered "a hierarchizing teleology" privileging linguistics, and to speak of "mark" rather than of language, not as something restricted to mankind, but as prelinguistic, as the pure possibility of language, working everywhere there is a relation to something else. Deconstruction is an approach to understanding the relationship between text and meaning. Consequently, some critics[who? The same can be said about verbs, in all the languages in the world: when should we stop saying "walk" and start saying "run"? (Form of Content, that Louis Hjelmslev distinguished from Form of Expression) than how the word "house" may be tied to a certain image of a traditional house (i.e., the relationship between signified and signifier), with each term being established in reciprocal determination with the other terms than by an ostensive description or definition: when can we talk about a "house" or a "mansion" or a "shed"? This ignoring of the ‘différance’ is done due to ‘phonocentrism’, Derrida argues. Derrida proposed that signs always referred to other signs, existing only in relation to each other, and there was therefore no ultimate foundation or centre. Derrida's concerns flow from a consideration of several issues: To this end, Derrida follows a long line of modern philosophers, who look backwards to Plato and his influence on the Western metaphysical tradition. Simon Critchley argues, in his 1992 book The Ethics of Deconstruction,[47] that Derrida's deconstruction is an intrinsically ethical practice. [27]:3 This is because the possibility of analysis is predicated on the possibility of breaking up the text being analysed into elemental component parts. [44], Between the late 1960s and the early 1980s, many thinkers were influenced by deconstruction, including Paul de Man, Geoffrey Hartman, and J. Hillis Miller. [26]:133[50][55][56][57][58][59][60], In 1995, Searle gave a brief reply to Derrida in The Construction of Social Reality. Derrida would say that the difference is "undecidable", in that it cannot be discerned in everyday experiences. Derrida has been more forthcoming with negative (apophatic) than with positive descriptions of deconstruction. 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