déconstruction

Deux caractéristiques majeures de l’esthétique postmoderne, le retour du sujet et le chaos-monde, sont repérables à la lecture de Madame Bâ et Mali, ô Mali d’Orsenna et La Découverte de l’Amérique de Pividal. Ce sont des romans français postmodernes. Si le narrateur raconte à la première personne, il pervertit pourtant la théorie de l’individualisme, de l’atavisme et œuvre plutôt pour l’intérêt général. Par ailleurs, les romanciers déconstruisent l’ordre unitaire des savoirs modernes au profit du chaos-monde, de la théorie de l’imprédictibilité, une sorte de désordre naturel qui est la seule raison du monde. Rien n’est prévisible et imposant. Comment Erik Orsenna et Rafaël Pividal réécrivent-ils les systèmes de pensée modernes au profit d’un enchevêtrement des cultures ? En nous appuyant sur la pensée postcoloniale, nous allons résoudre cette question autour de deux axes : le retour du sujet et l’imprédictibilité des valeurs-monde.

In this paper, an exchange of letters between the philosopher Jacques Derrida and architect Peter Eisenman is used as a catalyst to discuss the material qualities of glass and its relationship with the concept of transparency in architecture. In his criticism of an architecture devoid of human qualities, Derrida uses glass, defined through Walter Benjامین’s writings, as a hard and cold material that does not allow any human attachments and transparency as an absence of aura or a sense of awe. This paper attempts to elaborate that there can be different interpretations of transparency in architecture and that the material qualities of glass can be used to construct a different understanding of architecture in the current world of mass media and information. It is also argued that a particular approach to architecture has become possible in which textual constructs veil glassy buildings resulting in a translucent architecture that exploits different media to extend its influence beyond the limitations of a particular material, site or context.

The purpose of this research is to explain time based on the constructivist view of substantive motion. This activity has been done in a deconstruction manner. It is the deconstruction, re-reading, and analysis of any subject by decentralizing it and achieving dimensions of the subject that are often overlooked. In general, theories of time are divided into two categories: theories of substantive change, which consider change to be related only to the appearances and names and the superficial layers of the system and all its phenomena, and theories that consider time made by the substantive motion and fundamental change and evolution of phenomena. By challenging the themes in the view of the change of nature, the space was paved for the view to emerge on the constructivism of the transcendent purposeful substantive motion. According to the constructivist approach of purposeful substantive motion, all phenomena of existence, and especially human beings, are moving in the path of the Creator according to their need and poverty. The centralization of the approach to the constructivism of the substantive motion has implications for education. Thus, education is more and more a religious nature and according to the substantive motion, the universe, based on its inherent nature, needs a stimulus that is being created and invented every moment in order to be able to form a momentary identity of the world and man. And the accidental world is an inherent occurrence (not a time occurrence).

Hooshang Golshiri’s Shazdeh Ehtejab, as a very influential novel in the Iranian history of novel writing, has drawn attentions from plethora of critics with different approaches and attitudes. The present article draws on the ideas and concepts introduced by deconstructive theoreticians to investigate the nuances and delicate contradictions the novel offers about the nature of power relations. The article mainly centers around the opposition between the binary of author/reader, how it is reversed or subverted in the novel, and the way it is extended to the novels’ involvement with power relations which may be representative of the general social and power structure of particular historical era in Iran. To avoid the major critique against deconstruction's abstract armchair theorizing, the present article would also draw upon some of the well-known ideas and concepts used by famous writers in power relation namely Louis Althusser and Foucault to move the analysis beyond the text to the social sphere.

Can we conceptualize resistance in theories of International Relations? Are there theories which directly or indirectly refer to resistance against the dominant international system and guide the oppressed how to resist and revolt against the oppressors? Regarding this question, it seems that there are some reflectivist theories that have the capacity to conceptualize resistance implicitly or explicitly, namely Gramscianism, Poststructuralism and Postcolonialism. Gramscianism teaches us that the only way to challenge the hegemonic position of the ruling class is a counter-hegemonic struggle in civil society. Poststructuralism emphasizes using ‘genealogy’ and ‘deconstruction’ methods to discredit such dichotomies as the developed and the underdeveloped, the modern and the pre-modern, the civilized and the barbaric, which the dominant discourse makes us take as given and natural; and Postcolonialism utilizes ‘hybridity’ as a sign of the agency of the colonized and their ability to resist domination. This article aims to investigate how these theoretical approaches help us defy the domination and subordination hierarchy in global system and open up alternative ways to understand world politics.