As we noted, Derrida became famous at the end of the 1960s, with the publication of three books in 1967. At this time, other great books appear: Foucault’s Les mots et les choses (The Order of Things is the English language title) in 1966; Deleuze’s Difference and Repetition in 1968. It is hard to deny that the philosophy publications of this epoch indicate that we have before us a kind of philosophical moment (a moment perhaps comparable to the moment of German Idealism at the beginning of the 19th century). Hélène Cixous calls this generation of French philosophers “the incorruptibles.” In the last interview Derrida gave (to Le Monde on August 19, 2004), he provided an interpretation of “the incorruptibles”: “By means of metonymy, I call this approach [of ‘the incorruptibles’] an intransigent, even incorruptible, ethos of writing and thinking …, without concession even to philosophy, and not letting public opinion, the media, or the phantasm of an intimidating readership frighten or force us into simplifying or repressing. Hence the strict taste for refinement, paradox, and aporia.” Derrida proclaims that today, more than ever, “this predilection [for paradox and aporia] remains a requirement.” How are we to understand this requirement, this predilection for “refinement, paradox, and aporia”?