By Tilottama Rajan
This booklet disentangles phrases that have been conflated within the preliminary Anglo-American appropriation of French idea: deconstruction and poststructuralism. concentrating on Sartre, Derrida, Foucault, and Baudrillard (but additionally contemplating Levinas, Blanchot, de guy, and others), it strains the flip from a deconstruction inflected by means of phenomenology to a poststructuralism shaped by means of the rejection of types according to cognizance in prefer of ones in response to language and constitution.
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Additional info for Deconstruction and the Remainders of Phenomenology: Sartre, Derrida, Foucault, Baudrillard
If my experience were like that, then my experience would never reach or be about objects; at best, my experience would be a chaotic play of images, lacking entirely any sense of stability or predictability. There would be, in Husserl’s words, no “fixed and abiding unities”. There are distinctive notions of constitution “in the case of each category of objects”, in the sense that different kinds of objects will be constituted differently. The constitution in experience of melodies, for example, is different from the constitution of material objects (the latter, for example, involve visual adumbrations and often olfactory ones, whereas heard melodies involve neither).
Heidegger is not particularly interested in what we happen to believe, or even think, about the notion of being, to the extent that we think or believe anything at all. Heidegger is emphatically not a philosopher of “common sense”. The understanding of being is not so much something we think, but instead is manifest in how we act. Our activity, Heidegger thinks, displays a sensitivity to the categorical distinctions with respect to being 42 understanding phenomenology that our explicit thoughts (again, in so far as we have them on these matters) have not really managed to comprehend.
The rock that I hold in my hand is not made out of adumbrations; rather, it is composed of molecules, which in turn are composed of atoms, and so on. The notion of constitution applies 30 understanding phenomenology to the appearing of the rock in my perceptual experience: the appearing of the rock is, and must be, via adumbrational presentations united by the synthesis of identification. Only in this way can my perceptual experience be of or about a rock; only in this way can my experience “intend” a rock; only in this way can my experience have the content or meaning “rock”.