Editing Jacques Derrida (section)

=== Architectural thinkers ===
Derrida had a direct impact on the theories and practices of influential architects [[Peter Eisenman]] and [[Bernard Tschumi]] towards the end of the twentieth century. Derrida impacted a project that was theorized by Eisenman in ''Chora L Works: Jacques Derrida and Peter Eisenman''.<ref>[https://www.amazon.com/Chora-Works-Jacques-Derrida-Eisenman/dp/1885254407 ''Chora L Works: Jacques Derrida and Peter Eisenman''.]</ref> This design was architecturally conceived by Tschumi for the [[Parc de la Villette]] in Paris, which included a sieve, or harp-like structure that Derrida envisaged as a physical metaphor for the receptacle-like properties of the ''[[khôra]]''. Moreover, Derrida's commentaries on Plato's notion of ''khôra'' (χώρα) as set in the ''[[Timaeus (dialogue)|Timaeus]]'' (48e4) received later reflections in the philosophical works and architectural writings of the philosopher-architect [[Nader El-Bizri]] within the domain of [[phenomenology (architecture)|phenomenology]].

Derrida used "χώρα" to name a radical otherness that "gives place" for being. El-Bizri built on this by more narrowly taking ''khôra'' to name the radical happening of an ontological difference between being and beings.<ref>([[Nader El-Bizri]], 2004, 2011)</ref> El-Bizri's reflections on ''khôra'' are taken as a basis for tackling the meditations on ''dwelling'' and on ''being and space'' in [[Heidegger]]'s thought and the critical conceptions of space and place as they evolved in [[architectural theory]] (and its strands in phenomenological thinking),<ref>(Nader El-Bizri, 2018)</ref> and in history of philosophy and science, with a focus on geometry and optics.<ref>(Nader El-Bizri, 2001, 2004, 2011, 2015)</ref> This also describes El-Bizri's take on "econtology" as an extension of Heidegger's consideration of the question of being (''Seinsfrage'') by way of the fourfold (''Das Geviert'') of earth-sky-mortals-divinities (''Erde und Himmel, Sterblichen und Göttlichen''); and as also impacted by his own meditations on Derrida's take on "χώρα". Ecology is hence co-entangled with ontology, whereby the worldly existential analytics are grounded in earthiness, and environmentalism is orientated by ontological thinking<ref>{{cite journal |last1=El-Bizri |first1=Nader |title=Being at Home Among Things: Heidegger's Reflections on Dwelling |journal=Environment, Space, Place |date=2011 |volume=3 |issue=1 |pages=47–71 |isbn=978-606-8266-01-5 |url=https://books.google.com/books?id=obA_DwAAQBAJ&pg=PA45}}</ref><ref>{{cite journal |last1=El-Bizri |first1=Nader |title=This paper investigates the phenomenon of dwelling in Heidegger's thought |journal=Studia Universitatis Babeş-Bolyai - Philosophia |date=2015 |volume=60 |issue=1 |pages=5–29 |url=https://www.ceeol.com/search/article-detail?id=85257}}</ref><ref>{{cite book |doi=10.4324/9781315106267-9 |chapter=Phenomenology of Place and Space in our Epoch |title=The Phenomenology of Real and Virtual Places |date=2018 |last1=El-Bizri |first1=Nader |pages=123–143 |isbn=978-1-315-10626-7 |s2cid=211958974}}</ref>
Derrida argued that the [[subjectile]] is like Plato's ''khôra'', Greek for space, receptacle or site. Plato proposes that ''khôra'' rests between the sensible and the intelligible, through which everything passes but in which nothing is retained. For example, an image needs to be held by something, just as a mirror will hold a reflection. For Derrida, ''khôra'' defies attempts at naming or the either/or logic, which he "deconstructed".