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胡塞尔构造了一个关于意义和事实之间的关系问题,但是在德里达看来,胡塞尔并未给这个问题提供一个完美的答案,他认为胡塞尔致力于消除意义和事实之间的差异,但这不过是在用减少无限性的办法去消除差异性,是不可能解决二者之间的他异性问题的。在此基础上,德里达提出了对现象学的解构,对于施指而言的符号力量,我们缺乏对其进行现象学的解释,正是其现象学解构的焦点。通过解构,德里达分析了现象学存在的种种遮蔽,特别是集中于胡塞尔《逻辑研究》中提出的“表述”与“指号”原初统一性的遮蔽。德里达现象学解构的背后存在着一个最基础,也是最没有根据的预设:存在从属于言语。这个预设可以一直追溯到柏拉图这个源头,然而,回到柏拉图对逻各斯的描述,这个描述并未涉及现象学的声音,因此,德里达的预设,将仍然处于言语与存在的辩证研究之中。
Husserl constructed a question about the relationship between meaning and fact, but to Derrida Husserl did not provide a perfect answer to this question, and he considered that Husserl devoted himself to eliminating the meaning and the fact However, this is only to eliminate the difference by reducing the infinity, and it is impossible to solve the problem of the opposite sex between the two. On the basis of this, Derrida proposed the deconstruction of phenomenology. For the symbolic power of his means, we lack the phenomenological interpretation of it, which is the focus of his phenomenological deconstruction. Through deconstruction, Derrida analyzes all kinds of occult phenomena in phenomenology, especially focusing on the obscuring of the original unity of “expression ” and “sign ” proposed in Husserl’s “Logical Study.” Derrida’s phenomenological deconstruction exists behind a most basic, but also the most groundless presupposition: existence subordinate to the language. This presupposition can be traced back to the source of Plato; however, returning to Plato’s description of logos, which does not address the phenomenological voice, Derrida’s presupposition will remain in the dialectical study of language and being Among them.