Différance
Considered more technically, deconstruction refers for Derrida to the problematisation of the metaphysical appeal to presence through différance. Derrida states that:
To "deconstruct" philosophy [...] would be to think - in the most faithful, interior way - the structured genealogy of philosophy's concepts, but at the same time to determine - from a certain exterior [...] - what this history has been able to dissimulate or forbid [...] By means of this simultaneously faithful and violent circulation between the inside and the outside of philosophy [...a] putting into question the meaning of Being as presence
To deconstruct philosophy is therefore to think carefully within philosophy about philosophical concepts in terms of their structure and genesis. Deconstruction tries to understand the implications of this history of philosophy as if we could reflect upon it from the outside. Especially the implications of the history of philosophy that have been least obvious because they have controlled the operation of all philosophical thought. Deconstruction operates both faithfully within philosophy and violently tries to escape it to some degree in order to understand it better. Deconstruction does this in order to challenge the basic controlling operation of all philosophical thought: the meaning of being as presence. For Derrida all philosophy is metaphysics - a philosophy of being. Derrida argues that all theories of knowledge are metaphysical appeals to the full presence of truth in a given situation. This is regardless of how the criteria advocated by different epistemologies is constructed. Deconstruction questions this appeal to presence by arguing that there is always an irreducible aspect of non-presence in operation. Derrida terms this aspect of non-presence différance. Différance is therefore the key theoretical basis of deconstruction. Deconstruction questions the the basic operation of all philosophy through the appeal to presence and différance therefore pervades all philosophy. Derrida argues that différance pervades all philosophy because "What defers presence [...] is the very basis on which presence is announced or desired in what represents it, its sign, its trace". Différance therefore pervades all philosophy because all philosophy is constructed as a system through language. Différance is essential to language because it produces "what metaphysics calls the sign (signified/signifier)". In one sense, a sign must point to something beyond itself that is its meaning so the sign is never fully present in itself but a deferral to something else, to something different. In another sense the structural relationship between the signified and signifier, as two related but separate aspects of the sign, is produced through differentiation. Derrida states that différance "is the economical concept", meaning that it is the concept of all systems and structures, because "there is no economy without différance [...] the movement of différance, as that which produces different things, that which differentiates, is the common root of all the oppositional concepts that mark our language [...] différance is also the production [...] of these differences." Différance is therefore the condition of possibility for all complex systems and hence all philosophy. Operating through différance, deconstruction is the description of how non-presence problematises the operation of the appeal to presence within a particular philosophical system. Différance is an a-priori condition of possibility that is always already in effect but a deconstruction must be a careful description of how this différance is actually in effect in a given text. A deconstruction is achieved through recreating the full force of Derrida's deconstruction of Husserl in Speech and Phenomena and cannot simply derive its legitimacy from an appeal to Derrida's work and then be applied as a methodology. The effectiveness of Derrida's general strategy must be creatively reworked in response to the object text under consideration. All deconstructions are different and cannot be assumed before the deconstruction has actually been demonstrated - but, somewhat paradoxically, all deconstructions must describe problems that once made clear can be said to have always have been in effect in an unrecognised manner. Deconstruction therefore describes problems in the text rather than creating them (which would be trivial). Derrida considers the illustration of aporia in this way to be productive because it shows the failure of earlier philosophical systems and the necessity of continuing to philosophise through them with deconstruction.
