The pun built into its title, Derrida on the Mend, suggests the thesisof this book. Derrida is indeed astride the “mend” whereby logocentrists(theorists who believe in “organic unity”) think to repair the “rents” inorganicism. Derrida is indeed devouring the mend, but his quandary is that hemust use logic (a logocentric operation) to do so. For Derrida to be “on themend” in the other sense activating the pun, a means must be found to heal thequandary while preserving deconstruction. This book argues for such a means:the author finds in Nagarjuna, a Buddhist rationalist of the first century A.D,the same three deconstructive techniques used by Derrida. Nagarjuna, however,is able to reinstate logic and organicism while continuing the deconstructiveprocess. He does so through his specialized versions of the Buddhist “twotruths,” a solution which our author adopts, adapts, and universalizes.
The book has four parts. Thefirst provides a lengthy explication and critique of Derrida, a service stillmuch needed by today's philosophers and literary theorists. The second partlocates a recension of Heideggerian thought at a site the author calls centricmysticism. Throughout this section, there are original applications toliterature. The third part presents the full-scale analysis of Nagarjunisttechnique, and then goes on to develop a differential Zen contrasting very muchwith the centric Zen of Suzuki. Replete with treatments of Buddhist poetry, itis bound to be of great interest to Buddhologists. The fourth part appliesdifferentialism to monotheism and Christian theology and develops a nonentitativetrinitarianism, which will revise, it is hoped, contemporary theologysignificantly. Two appendices, in a concrete way, apply to literary theory andcriticism what the author has worked out in the body of the book.
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Book by Magliola Robert
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Da: Greenworld Books, Arlington, TX, U.S.A.
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