曾受解構思想影響的日本思想家柄谷行人（Kojin Karatani, 1941-）認為西方哲學是「以建築為隱喻」的基礎上發展起來；即西方哲學話語的高度形式化，既為其他學科的發展奠定地基，同時也宛如建築物向上發展。因此，「作為隱喻的建築」並非分析建築物的空間配置與空間關係，相反地​​，這是以話語作為分析對象的拆解過程，即建築乃是作為思想的隱喻而出現。就解構策略來說，柄谷一方面指出這高度形式化的建築之局限性，同時引進他者與文本內部進行交流，從而避免了封閉的可能。
另一方面，以解構思想聞名的法國哲學家德希達（Jacques Derrida, 1930-2004）向來以為解構是一種發生在文本內部的事件，換言之，在「作為隱喻的建築」裡，他採取的策略是從文本內部證明自然語言不可避免且高度形式化的不可能。因此，語言內部本身就存有著他者。
本文試圖討論柄谷與德希達對於解構策略的差異，此外也藉由這一對話，分析柄谷行人由外部引進他者，以解構西方思想中的建築意志的可能性。

Influenced by deconstruction, Kojin Karatani thinks that the development of western philosophy relies on “the architecture as metaphor.” In other words, the formalization of western philosophical discourse on the one hand has established a solid foundation for other disciplines. On the other hand, it can be considered as a building that is built up continuously. Therefore, “architecture as metaphor” does not analyze the space planning, or the relationship among different spaces in a building. It is rather a process of deconstruction, in which discourses are the target of analysis. That is, the concept of architecture as metaphor occurs in the philosophical discourse. Concerning the strategy of deconstruction, Kojin indicates the limit of the architecture’s formalization and introduces others (autrui) for the purpose of communicating with the inside text, thereby preventing the closure of the system.
Known for his deconstruction, Jacque Derrida thinks that deconstruction never occurs outside but inside the text. In other words, in “architecture as metaphor”, Derrida intends to prove the inevitability of natural languages and impossibility of discourse formalization through the inside text. Therefore, for Derrida, the inside language itself consists of others.
In this paper, I attempt to discuss the strategic differences of deconstruction between Kojin and Derrida. Additionally, I will analyze the possibility that Kojin tries to introduce others from the outside text to deconstruct the will of architecture in the western thoughts.