Derrida first employs the term deconstruction in Of Grammatology in 1967 when discussing the implications of understanding language as writing rather than speech.[need quotation to verify]
Here Derrida introduces deconstruction to describe the manner that
understanding language as “writing” (in general) renders infeasible a
straightforward semantic theory.[citation needed] Derrida states that:
To understand this more fully, consider the difference for Derrida between understanding language as speech and as writing. Derrida argues that people have historically understood speech as the primary mode of language[not in citation given] and understood writing as an inferior derivative of speech.[not in citation given] Derrida argues that speech is historically equated with logos,[not in citation given] meaning thought, and associated with the presence of the speaker to the listener.[88][not in citation given] It is as if the speaker thinks out loud and the listener hears what the speaker is thinking and if there is any confusion then the speaker's presence allows them to qualify the meaning of a previous statement. Derrida argues that by understanding speech as thought, language "effaces itself." Language itself is forgotten. The signified meaning of speech is so immediately understood that it is easy to forget that there are linguistic signifiers involved - but these signifiers are the spoken sounds (phonemes) and written marks (graphemes) that actually comprise language. Derrida therefore associates speech with a very straightforward and unproblematic theory of meaning and with the forgetting of the signifier and hence language itself.
Derrida contrasts the understanding of language as speech with an understanding of language as writing. Unlike a speaker, a writer is usually absent (even dead) and the reader cannot rely on the writer to clarify any problems that there might be with the meaning of the text. The consideration of language as writing leads inescapably to the insight that language is a system of signs. As a system of signs the signifiers are present but the signification can only be inferred. There is effectively an act of translation involved in extracting a significaton from the signifiers of language. This act of translation is so habitual to language users that they must step back from their experience of using language in order to fully realise its operation. The significance of understanding language as writing rather than speech is that signifiers are present in language but significations are absent. To decide what words mean is therefore an act of interpretation. The insight that language is a system of signs, most obvious in the consideration of language as writing, leads Derrida to state that "everything [...] gathered under the name of language is beginning to let itself be transferred to [...] the name of writing." This means that there is no room for the naive theory of meaning and forgetting of the signifier that previously existed when language was understood as speech.
Later in his career, in 1980, Derrida retrospectively confirmed the importance of his observation on the devaluation of writing,[citation needed] (some have called it Derrida's distinction between speech and writing)[citation needed] which proved valid not only for classics of philosophy and the "socio-historical totality" of our civilization, but also for the deconstruction of a variety of modern scientific texts in linguistics, in anthropology, in psychoanalysis.[91][citation needed] Everywhere in these texts, such detection devaluation of writing showed to be "insistent, repetitive, even obscurely compulsive," and " the sign of a whole set of long-standing constraints. These constraints were practised at the price of contradictions, of denials, of dogmatic decrees."[citation needed]
Here Derrida states that deconstruction exposes historical constraints within the whole history of philosophy that have been practised at the price of contradictions, denials, and dogmatic decrees. The unmasking of how contradictions, denials, and dogmatic decrees are at work in a given text is closely associated with deconstruction. The careful illustration of how such problems are inescapable in a given text can lead someone to describe that text as deconstructed.
[w]riting thus enlarged and radicalized, no longer issues from a logos. Further, it inaugurates the destruction, not the demolition but the de-sedimentation, the de-construction, of all the significations that have their source in that of the logos.In this quotation Derrida states that deconstruction is what happens to meaning when language is understood as writing.[need quotation to verify] For Derrida, when language is understood as writing it is realised that meaning does not originate in the logos or thought of the language user. Instead individual language users are understood to be using an external system of signs, a system that exists separately to them because these signs are written down. The meaning of language does not originate in the thoughts of the individual language user because those thoughts are already taking place in a language that does not originate with them. Individual language users operate within a system of meaning that is given to them from outside. Meaning is therefore not fully under the control of the individual language user. The meaning of a text is not neatly determined by authorial intention and cannot be recreated without problem by a reader. Meaning necessarily involves some degree of interpretation, negotiation, or translation. This necessity for the active interpretation of meaning by readers when language is understood as writing is why deconstruction takes place.[citation needed]
To understand this more fully, consider the difference for Derrida between understanding language as speech and as writing. Derrida argues that people have historically understood speech as the primary mode of language[not in citation given] and understood writing as an inferior derivative of speech.[not in citation given] Derrida argues that speech is historically equated with logos,[not in citation given] meaning thought, and associated with the presence of the speaker to the listener.[88][not in citation given] It is as if the speaker thinks out loud and the listener hears what the speaker is thinking and if there is any confusion then the speaker's presence allows them to qualify the meaning of a previous statement. Derrida argues that by understanding speech as thought, language "effaces itself." Language itself is forgotten. The signified meaning of speech is so immediately understood that it is easy to forget that there are linguistic signifiers involved - but these signifiers are the spoken sounds (phonemes) and written marks (graphemes) that actually comprise language. Derrida therefore associates speech with a very straightforward and unproblematic theory of meaning and with the forgetting of the signifier and hence language itself.
Derrida contrasts the understanding of language as speech with an understanding of language as writing. Unlike a speaker, a writer is usually absent (even dead) and the reader cannot rely on the writer to clarify any problems that there might be with the meaning of the text. The consideration of language as writing leads inescapably to the insight that language is a system of signs. As a system of signs the signifiers are present but the signification can only be inferred. There is effectively an act of translation involved in extracting a significaton from the signifiers of language. This act of translation is so habitual to language users that they must step back from their experience of using language in order to fully realise its operation. The significance of understanding language as writing rather than speech is that signifiers are present in language but significations are absent. To decide what words mean is therefore an act of interpretation. The insight that language is a system of signs, most obvious in the consideration of language as writing, leads Derrida to state that "everything [...] gathered under the name of language is beginning to let itself be transferred to [...] the name of writing." This means that there is no room for the naive theory of meaning and forgetting of the signifier that previously existed when language was understood as speech.
Later in his career, in 1980, Derrida retrospectively confirmed the importance of his observation on the devaluation of writing,[citation needed] (some have called it Derrida's distinction between speech and writing)[citation needed] which proved valid not only for classics of philosophy and the "socio-historical totality" of our civilization, but also for the deconstruction of a variety of modern scientific texts in linguistics, in anthropology, in psychoanalysis.[91][citation needed] Everywhere in these texts, such detection devaluation of writing showed to be "insistent, repetitive, even obscurely compulsive," and " the sign of a whole set of long-standing constraints. These constraints were practised at the price of contradictions, of denials, of dogmatic decrees."[citation needed]
Here Derrida states that deconstruction exposes historical constraints within the whole history of philosophy that have been practised at the price of contradictions, denials, and dogmatic decrees. The unmasking of how contradictions, denials, and dogmatic decrees are at work in a given text is closely associated with deconstruction. The careful illustration of how such problems are inescapable in a given text can lead someone to describe that text as deconstructed.
