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At any rate, in a theoretical or philosophical discussion of concepts or of things conceptualizable. 11 This places Derrida squarely at odds not only with Searle but also with proponents of a minimalist-semantic approach along late-Davidsonian lines. That approach no doubt bears a suggestive resemblance to the idea of speech-act iterability as the rock-bottom, least ‘metaphysically’ encumbered means of explaining how communicative uptake occurs across large (otherwise maybe insuperable) differences of utterer’s meaning or operative context.
Ju¨rgen Habermas, The Philosophical Discourse of Modernity: Twelve Lectures, trans. Frederick Lawrence, Cambridge: Polity Press, 1987. 67. For further argument to this effect, see Norris, What’s Wrong with Postmodernism: Critical Theory and the Ends of Philosophy, Hemel Hempstead: HarvesterWheatsheaf, 1990 and The Truth About Postmodernism, Oxford: Blackwell, 1994. — 44 — 2 The Future of Critical Philosophy and World Politics1 Richard Beardsworth Introduction The legacy of Jacques Derrida’s thought is large, diverse and open.
The event was marked by some eloquent and moving tributes, as well as by some rather mealy-mouthed token acknowledgements and also (predictably) a number of ill-informed, dismissive or downright vituperative pieces that told us rather more about the psychopathology of academic life than about any putative shortcomings in their subject. To this extent the pattern of negative response was much like that which had become all too familiar over the years, driven largely (one suspects) by resentment at Derrida’s extraordinary range, originality and depth of engagement with issues that most of his detractors found either alien or too close for comfort to their own, more narrowly defined concerns.