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在《有限性之后》第二章中,梅亚苏首先回归近代理性主义传统中的本体论证明这一看似老旧的问题,并进一步试图从关系主义内部探寻可能的超越途径。然而,对相关思想史脉络的忽视,尤其是语言这个关键环节的缺失,使得他无法最终理解本体论证明的哲学深意。通过福柯在《词与物》中的考古学梳理及阿甘本在《语言与死亡》中对形而上学的语言本原的重新阐发,我们试图将梅亚苏的论证最终导向对语言的实际性的描绘,以此敞开一条截然不同的超越关系主义的途径。
In chapter two, after “Finiteness”, Mayasu first returns to the seemingly old issue of ontology in the tradition of modern rationalism, and tries to further explore the possible ways of transcendence from within the relationalism. However, the neglect of the context of the related thought, especially the lack of the key link of language, made it impossible for him to finally understand the philosophical connotation of ontological proof. Through Foucault’s archeological combing in Words and Objects and Agamben’s redefinition of the metaphysical language origin in Language and Death, we attempt to ultimately portray the Mayasu’s argument toward the reality of language In order to open up a completely different way of transcending relationalism.