In many of his texts and interviews, Derrida rejects those who try to define deconstruction. Unrelenting, he calls into question the question 'What is deconstruction?' This question seeks the invariable being or essence of deconstruction; it seeks a clear and unequivocal meaning, an exact definition. However, does something like the deconstruction exists? Rather, says Derrida, there are many forms of deconstruction. Deconstructions. It is not possible to generate a fixed meaning that would remain constant when applied to various contexts (cf. Oger, p.38). This implies that deconstruction is not a method, system or theory in the traditional sense. Such concepts generally refer to a set of rules and methods that can continually be repeated and consistently applied. Derrida emphasizes that deconstruction is not a method because the strategy of deconstruction cannot simply be repeated, that is to say, independent of the (con)text that it addresses. 'To present deconstruction as if it were a method, a system or a settled body of ideas would be to falsify its nature and lay oneself open to charges of reductive misunderstanding' (Norris, 1982, p.1).
 Deconstruction does not develop a new philosophical or scientific framework after it rejects metaphysical traditions as inadequate. This is why one cannot and should not speak of deconstructivism, since this could indicate a movement that has a common method as founding element. Many authors who are deterred by the destabilizing, disorganizing, and mind-broadening nature of deconstruction try to normalize, regulate or appropriate this kind of writing. They attempt to turn deconstruction into a manageable method having a closed set of rules that are invariably applied to a variety of texts (cf. Oger, p.54). Deconstruction is resistant to a mere set of general rules that can be applied.
 A systematic and complete exposition of the strategy of deconstruction is impossible. It goes against deconstruction. It disobeys deconstruction. Nevertheless, there is a certain coherence to Derrida's texts and (non)concepts. Notions such as 'trace', 'dissemination', and 'différance' stand in a certain relation to each other and dynamically harbor a communality that enable a different perspective on texts. Derrida admits that deconstruction produces some methodological consequences because there are some general rules that may be discerned from deconstruction and utilized in concrete situations. Deconstruction is a strategy which has been reiterated and recognized in various fields in the course of time; therefore, it may be called a method in this most general sense.
 It would be senseless to object to methods or theories on the basis of a principle. After all, thought processes can never fully escape methods and theories. But why then is Derrida so reluctant to label deconstruction as a method or theory? His criticism concentrates on the lack of attention in traditional methodologies for what is idiomatic or unrepeatable. In their quest for general rules and patterns, they fail to render account of the singular and the unique (the other). Derrida insists on an open mind for what is specific and irreplaceable in texts. He wants to respect diversity and plurality, rather than to submit to a fixed norm. In his endeavor to establish a relationship with a singular work, Derrida employs means whose nature is just as singular as the work that is under investigation.
 How is the singular expressed in Derrida's texts? Can it be expressed? Does not the singular always escape any expression, any (re)presentation? Perhaps it is better to speak of 'traces' of the singular. Derrida can at best draw our attention to certain traces of the singular, of what escapes generalities, conceptualizations, theories, frameworks, etc. How? One example. Provisionally. Exploring. Derrida does not hold on to conceptual master-words for very long. His vocabulary is always on the move. 'Différance', 'supplement', 'dissemination', 'parergon', 'pharmakon', 'hymen'; they do not remain consistently important in subsequent texts. Most of these terms are not conceived by Derrida himself; they are inextricably connected to the texts that he re-reads. He grafts his texts onto the text that he is studying and departs from words in that text. In this sense, Derrida's readings are exemplary, radically empirical and individual to the extent that they are beyond any possible development of theory. While the case is at once absolutely specific, it is also absolutely general in its significance because only one case such as this creates all that Derrida needs. In a certain sense, each of the terms can be substituted by the other, but never exactly; each substitution is also a displacement and carries a different metaphoric charge.