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On Deconstruction: Theory and Criticism After Structuralism, 25th Anniversary Edition
Jonathan Culler

Cornell University Press, 2007 - 317 pages

average customer review:based on 10 reviews
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   highly recommended  highly recommended





Still excellent

Responding to an earlier review:

"Has anyone else noticed that Culler's recent book (2003) on deconstruction simply recycles what he says in this book from 1983? Culler hasn't learned a whit more about deconstruction in the past 20 years. Yes, he's better than Christopher Norris on deconstruction, but then again so is my auto mechanic (I'm not kidding). Read Culler if you want to know what Culler thought deconstruction was 20 years ago."

People have already responded to this but it bears repeating. The book you're discussing was written in 1983. Hence, it seems (eerily) similar to Culler's work from 1983.

"As for reading Heidegger for ten years constituting a perfect world, as another reviewer suggests, I think we can all agree that that really wouldn't be a perfect world at all. What's more, this argument seems to say that it's fine - really, it's OK - not to read philosophy because Heidegger (and Derrida) are really too complex to get anyway."

This isn't what the previous reviewer was suggesting. The point was that if you want the best possible understanding of Derrida, you're going to need to read extensively within the philosophical tradition. No secondary text on Derrida--not Gasche's, Culler's, Bennington's, Norris', Harvey's, Beardsworth's, etc.--will change that. Nonetheless, people have limited amounts of time--they can't read everything (though they can certainly try). If you want to read something on Derrida that doesn't assume a vast knowledge of the tradition, Culler's book is an excellent choice.

"If you really think ten years of Heidegger is necessary to understand Derrida, then the situation really is futile and impossible (and you've probably misunderstood something about Derrida's work)."

First, it's not an all or nothing proposition. If you know Heidegger (and Kant, Hegel, Husserl, Nietzsche, etc.) well, you'll be better able to grasp Derrida. Second, why does the idea that you might have to study something for ten years make it "futile and impossible?"

For someone who's clearly spent so much time reading Derrida, you seem to be a terrible reader.

The bottom line is that Culler's book has remained for twenty years one of the clearest and most intelligent guides to Derrida available.


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Culler Fails to Defend Against Legitimate Objections

When Jacques Derrida introduced his theory of the deconstruction of literary texts in 1966, there was a general rush by academics to welcome his contribution and make instant use of it. They were entranced by its ability to uncover what they saw as a "hidden" meaning that lay tantalizingly close just under the surface of that text. Further, they could not resist using Derrida's new and "mysterious" use of convoluted and arcane terminology. In ON DECONSTRUCTION, Jonathan Culler takes a different tack in presenting less of a defense of deconstruction but more on a linked series of analyses and anecdotes that in his mind justifies deconstruction as a legitimate tool of literary theory. Culler's efforts, however, fall short of his aims.

Culler might have had more success had he addressed the legitimate concerns of deconstruction's detractors. Typical of such criticisms is John Ellis, who, in his AGAINST DECONSTRUCTION, notes three objections. First, whenever a deconstructionist applies Derrida's theory, that approach never varies regardless of the type, nature, or complexity of the text, thus calling into question whether the resulting paired opposites do little more than reduce the complexity of the text to a lower level of simplicity. Second, deconstructionists in general and Culler in particular are fond of grounding their vocabulary in a manner that overly uses such evocative words as ""unmasking" "disruptive" "subverting" and "challenging" in an effort to invest their respective analyses with a patina of powerfully exhilarating prose that suggests that they are heirs to a tool that only they know. And third, related to the psychologically loaded use of words is the tendency of deconstructionists to express themselves in an oblique language that is very nearly indecipherable to all readers but themselves. When they are called to explain why their language must be couched in such dense prose, their typical response is to complain that reducing the complexity of the language is to reduce the legitimacy of the theory itself. And that, counter the opponents is exactly the point. After reading Culler, one is left with judging the usefulness of deconstruction based only on his chosen points with the previously mentioned criticisms going unanswered.

Culler starts his book with an overview of Reader-Response and feminist critical theories. In the former case, he notes the need for an interaction between reader and text. In the latter he stresses the need to consider the gender of the reader in that there is a "male" way to read and a "female" way. The common link between the two is that Culler sees that both schools displace or undo the system of concepts or procedures that mark them, which coincidentally enough is the basis for most deconstructive thought.

Oddly enough, Culler, despite his vigorous defense of deconstruction is not the favored poster boy of other deconstructionists. They object to his too frequent bouts of blunt honesty when he points out both sides of the critical issue of deconstruction's legitimacy. A typical example of Culler undercutting himself is "Deconstruction has no better theory of truth. It does not develop a new philosophical framework or solution but moves back and forth with a nimbleness it hopes will prove strategic." (155) Such honesty is indeed refreshing and should Culler wish to address certain other critiques of deconstruction in a future edition, then that edition would prove more useful than this one.



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Correction, for a Reader in Seattle

This is a reprint of the of On Deconstruction, first published in 1982, which is why it says the same thing it said 20 years ago!


reviews: page 1, 2



From reviews of the first edition--

"Academic literary crticism continues to be dominated by 'theory' and the struggle between deconstructionist and humanist approaches to the business of reading. Jonathan Culler's On Deconstruction is a typically patient, thoughtful, illuminating exposition of the ideas of Jacques Derrida and their application to literary studies."--David Lodge, Commonweal

"Culler is lucid and thorough, can move into and out of other people's arguments without losing the sense of his own voice and argument, and can manage to seem equally at home with Freudianism, feminism, and traditional literary criticism."--Times Literary Supplement

"As a practicing critic Culler has always been a deconstructor, and he approaches this topic with special immediacy and force. In On Deconstruction he offers generous summaries of numerous representative articles and a fine annotated bibliography. . . . His magisterial way of tracing particular topics and techniques through our diaspora of critical texts, and his provocative analyses, cannot fail to focus any critic's thinking about deconstruction."--Modern Language Quarterly

"Gifted with grace and clarity, Culler provides us with a stimulating survey of contemporary literary criticism."--Antioch Review

With an emphasis on readers and reading, Jonathan Culler considered deconstruction in terms of the questions raised by psychoanalytic, feminist, and reader-response criticism. On Deconstruction is both an authoritative synthesis of Derrida's thought and an analysis of the often-problematic relation between his philosophical writings and the work of literary critics. Culler's book is an indispensable guide for anyone interested in understanding modern critical thought. This edition marks the twenty-fifth anniversary of the first publication of this landmark work and includes a new preface by the author that surveys deconstruction's history since the 1980s and assesses its place within cultural theory today.


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