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This important new book argues that Jacques Derrida's work can be treated as the basis for a distinctive historiography. The possibility of seeing Derrida not as a philosopher of language but as a philosopher of history has become more apparent with the recent publication of Derrida's 1964-1965 seminar Heidegger: The Question of Being and History. We now know that the problem of history was at the heart of Derrida's work in the mid-1960s prior to the publication of his best-known work, Of Grammatology (1967). Focusing in broad terms on Derrida's work from the mid-1970s to the mid-1990s, Sean Gaston argues that Derrida's engagement with the challenge of history can be found in his relentless questioning of context, memory and narrative and delineates a practical deconstructive historiography. He goes on to examine Derrida's theoretical treatment of the problem of history. The book raises a challenge for historians to think about both deconstruction and historiography, arguing that contemporary philosophy can provide a basis for thinking about history in the name of a deconstructive historiography that is not incompatible with rigorous historical scholarship.
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This important new book argues that Jacques Derrida's work can be treated as the basis for a distinctive historiography. The possibility of seeing Derrida not as a philosopher of language but as a philosopher of history has become more apparent with the recent publication of Derrida's 1964-1965 seminar Heidegger: The Question of Being and History. We now know that the problem of history was at the heart of Derrida's work in the mid-1960s prior to the publication of his best-known work, Of Grammatology (1967). Focusing in broad terms on Derrida's work from the mid-1970s to the mid-1990s, Sean Gaston argues that Derrida's engagement with the challenge of history can be found in his relentless questioning of context, memory and narrative and delineates a practical deconstructive historiography. He goes on to examine Derrida's theoretical treatment of the problem of history. The book raises a challenge for historians to think about both deconstruction and historiography, arguing that contemporary philosophy can provide a basis for thinking about history in the name of a deconstructive historiography that is not incompatible with rigorous historical scholarship.
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