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This attitude of course falls square with Rousseau’s philosophy of human nature, his conviction that mankind had degenerated from a state of natural grace into the bondage of politics and civilized jacques derrida: language against itself existence. Language becomes an index of the degree to which nature is corrupted and divided against itself by the false sophistications of culture. What Derrida does, in a remarkable tour of argument, is to show that Rousseau contradicts himself at various points in his text, so that far from proving speech to be the origin of language, and writing a merely parasitic growth, his essay confirms the priority of writing and the illusory character of all such myths of origin.

Its readings, though suspicious of method and system, are themselves rigorously argued and as remote from Hartman’s virtuoso language as Hartman is from the academic style he seeks to explode. Jacques Derrida is the philosophic source of this powerful critique, and Paul de Man at present its foremost American exponent. In the hands of less subtle and resourceful readers deconstruction can become – it is all too clear – a theoretical vogue as uniform and cramping as the worst New Critical dogma.

It obtrudes an alien; depersonalized medium, a deceiving shadow which falls between intent and meaning, between utterance and understanding. It occupies a promiscuous public realm where authority is sacrificed to the vagaries and whims of textual ‘dissemination’. Writing, in short, is a threat to the deeply traditional view that associates truth with self-presence and the ‘natural’ language wherein it finds expression. Against this tradition Derrida argues what at first must seem an extraordinary case: that writing is in fact the precondition of language and must be conceived as prior to speech.

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