In Of Spirit, Jacques Derrida claims that Heidegger's attempted deconstruction of metaphysical anthropocentrism remains anthropocentric and, as such, is inherently authoritarian. This paper takes up these charges to engage with whether Derrida is justified in coming to this conclusion. To do so, it briefly outlines Heidegger's critique of anthropocentrism and subsequent re-thinking of human being in line with the question of being, before suggesting that Derrida is correct to suggest that Heidegger's thinking remains anthropocentric. It then engages with whether Heidegger's (...) defence of this continued anthropocentrism is authoritarian by engaging with the nature of what it is to be authoritarian. By engaging with three senses of authoritarianism, termed authoritarian in the sense of the author, sovereign, and dogmatic, it suggests that, while Heidegger can indeed be thought of as being authoritarian in the senses of the author and sovereign so too can Derrida, and, indeed, by pointing to passages whereby Derrida links the sovereign author to democracy, I show that, on Derrida's terms, it is possible to conclude that Heidegger's thinking is inherently democratic. I then engage with the third sense of authoritarian, authoritarian in the sense of the dogmatic, and by discussing the relationship between being and time, the nature of provisionality in Heidegger's thinking, highlighting a number of statements he makes on animality that confirm this provisionality, and pointing to the openness inherent to meditative thinking, conclude that, while Derrida is correct to maintain that Heidegger's thinking is anthropocentric and can be thought of as being authoritarian in the senses of authorship and sovereignty, it is not authoritarian in the sense of the dogmatic. (shrink)

The purpose of this study is to probe the implications of Derrida’s linguistic theories in his late philosophy. Adopting an interdisciplinary and deconstructive approach to critical discourse analysis that erodes the foundation of anthropocentric binary thought paradigms, this exploration of Derrida’s ecolinguistic dream of a more biocentric language problematizes three specific cognitive structures that represent an unsustainable form of dichotomous thinking. The philosopher illustrates that the concept of “human” and “animal,” the “genesis myth,” and the Cartesian notion of the Bête (...) machine are deadly delusions that must be replaced with a more biocentric outlook on life. (shrink)