Difference (n.) is a structure (a structure never quite there, never by us perceived, itself deferred and different) of our psyche is also the structure of 'presence,' a term itself under erasure.
Difference (n.) is the source of linguistic value, and it lays the foundations for the arbitrariness of the sign.
Difference (n.) is never in itself a sensible plenitude, so its necessity contradicts any natural phonic essence of language.
Difference (n.) is articulation: it lets a graphic chain be laid over a spoken chain.
Difference (n.) belongs neither to history nor to structure; it is the opening of history itself.
Difference (n.) between the same and the other is no difference among others, and it has no meaning in the infinite.
The Difference (n.) between Jew and Greek may be the very unity of what we call history.
Difference (n.) can be conceived as such only beyond metaphysics, toward the Difference of which Heidegger speaks.
Difference (n.) is the articulation of space and time.
Difference (n.) is the All and its own moment, just as identity is.
Difference (n.) is reproached for wanting to reign only by those who long for a kingdom; it instigates the kingdom and reigns over none.
Difference (n.) is older than Being, which has never had a meaning except by dissimulating itself in beings.
Difference (n.) cannot appear as such, for the clearing of difference cannot mean that difference appears as difference.
Difference (n.) enters language through the god of writing, to whom the plurality of tongues is attributed.
Difference (n.) is the very condition of signification, and writing becomes indispensable where it must be accounted for.
Difference (n.) is not what the hymen lifts; it is the different, the decidable exteriority of terms.
Difference (n.) is not a positive difference, nor one included within the subject: it is what the subject is essentially lacking.
Difference (n.) is indispensable to meaning, yet meaning erases it the moment it gathers itself together and says itself.