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熟知的说、听、写蕴含着陌生的思的深刻问题。西方哲学20世纪的“语言转向”就包含对这些问题的探索。中国先贤如孟子、庄子都曾相当深入地涉及这些问题。尤其庄子,既看到语言的遮蔽性,又洞察到语言作为构造世界的“道”之环节。海德格尔对传统逻格斯的解构,开辟出新的视角。人作出本真的说、听和识别是否本真的说、听,都要破除种种遮蔽。语言与说、听相互为本。“语言是存在的家”,其语言是“道说”的语言,是诗化的语言。在“语言转向” 中,海德格尔和伽达默尔代表把语言本体论化成神圣化的倾向。维特根斯坦和德里达代表把语言纯符号化乃至虚无化的倾向。但两者在破除逻格斯中心论的迷信和开辟哲学多元创新上都有巨大的历史功绩。
Well known to say, listening, writing contains profound thoughts of strange thinking. The “language shift” of western philosophy in the 20th century included the exploration of these issues. Chinese sages such as Mencius and Chuang-tzu have dealt with these issues quite deeply. In particular, Zhuangzi not only saw the obscureness of language, but also perceived the language as a link of “Taoism” in the construction of the world. Heidegger opened up a new perspective on the deconstruction of traditional Logos. People make this really say, listen and recognize whether it really said, listen, we must get rid of all kinds of cover. Language and speaking, listening to each other. “Language is the home of being,” and its language is the language of “Taoism” and the poetic language. Heidegger and Gadamer represent the tendency to sanctify linguistic ontology in the “Language Turn”. Wittgenstein and Derrida represent the tendency of the language to be purely symbolized and even to nothingness. However, both of them have great historical merits in breaking the superstition of Logocentrism and in pioneering the pluralistic innovation in philosophy.