一座演化中的島嶼

Metaphor, therefore, is determined by philosophy as a provisional loss of meaning, an economy of the proper without irreparable damage, a certainly inevitable detour, but also a history with its sights set on, and within the horizon of, the circular reappropriation of literal, proper meaning. This is why the philosophical evaluation of metaphor has always been ambiguous: metaphor is dangerous and foreign as concerns intuition (vision or contact), concept (the grasping or proper presence of the signified), and consciousness (proximity or self-presence); but it is in complicity with what it endangers, is necessary to it in the extent to which the de-tour is a re-turn guided by the function of resemblance (mimēsis or homoiōsis), under the law of the same. The opposition of intuition, the concept, and consciousness at this point no longer has any pertinence. These three values belong to the order and to the movement of meaning. Like metaphor.
-- Jacques Derrida

it is not just that deconstruction cannot found a politics, while other ways of thinking can. It is that deconstruction can make founded political programs more useful by making their in-built problems more visible.
-- Gayatri Spivak

The basis of a truth claim is no more than a trope.
-- Paul de Man

Abstract notions always hide a sensory figure.
-- Jacques Derrida

Philosophy isn't something that comes to the soul by accident, for it is nothing other than this vigil over death that watches out for death and watches over death, as if over the very life of the soul.
-- Jacques Derrida

Such is the aporia of responsibility: one always risks not managing to accede to the concept of responsibility in the process of forming it. For responsibility (we would no longer dare speak of "the universal concept of responsibility") demands on the one hand, an accounting, a general answering-for-oneself with respect to the general and before the generality, hence the idea of substitution, and, on the other hand, uniqueness, absolute singularity, hence, nonsubstitution, nonrepetition, silence, secrecy.
-- Jacques Derrida

儘管不同語文的所有個別要素 ―― 字、句、結構 ―― 都完全不同，這些語文卻在意向上是彼此的補充。… 在個別，未經補充的語文中，意義從來就不在於個別的字或句子所呈現的相對獨立性；毋寧說，意義是在持續的流動中，直到它能夠在一切意向模式的和諧裡，成就出一個純粹語文。
── Walter Benjamin

因為地方是一個塊莖狀的文本，我們可以看到許多的重新銘刻與抵抗，構成了一個既持續又斷裂的組合。民族主義，就像我們可以充份證實的，不僅在關於地方的敘述，同時在關於身體的敘述，僅僅只是延續了帝國主義的敘述。
── Bill Ashcroft

是什麼讓我們得以和彼此相遇？一個國際女性主義的結盟要成為可能，必須具備哪些條件？我的看法是，要回答這些問題，我們不能僅止於探討所謂的「人」性，或語言的先驗條件，或溝通的永恆條件。我們必須思考文化翻譯的種種要求　―― 此乃不可或缺的一份倫理責任，尤其當我們試圖去思考女人所面對的全球性兩難 (也就是說，關於並超越那不宜在「人」的符號底下思考「他者」的表面禁令)。
── Judith Butler

後殖民位置的「協商」在於「以對價值編碼機器的倒轉、換置與捉取」來建構一個詞語誤用的空間 ：把字或概念，拉扯到先前適切的意義之外，成為一個敗壞其鑲嵌脈絡的，「沒有正確指稱物的概念-隱喻」。
—— Gayatri Spivak