{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"296fac69-2927-4952-8b17-011f7141a0cd","title":"现代性的哲学话语","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544715829","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"296fac69-2927-4952-8b17-011f7141a0cd","id":"296fac69-2927-4952-8b17-011f7141a0cd","uuid":"296fac69-2927-4952-8b17-011f7141a0cd","title":"现代性的哲学话语","normalized_title":"现代性的哲学话语","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9787544715829","isbns":["9787544715829"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":463,"navigation_url":"https://workshop.closeclaw.top/ai/book/296fac69-2927-4952-8b17-011f7141a0cd","title_url":"https://workshop.closeclaw.top/ai/title/%E7%8E%B0%E4%BB%A3%E6%80%A7%E7%9A%84%E5%93%B2%E5%AD%A6%E8%AF%9D%E8%AF%AD","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/296fac69-2927-4952-8b17-011f7141a0cd/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/296fac69-2927-4952-8b17-011f7141a0cd/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/296fac69-2927-4952-8b17-011f7141a0cd","page_url":"https://workshop.closeclaw.top/api/ai/books/296fac69-2927-4952-8b17-011f7141a0cd/page","search_url":"https://workshop.closeclaw.top/api/ai/books/296fac69-2927-4952-8b17-011f7141a0cd/search"},"page":{"printed_page":207,"pdf_page":215,"physical_index":215,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"2238279c07ce7a18c946f38fd10aca1e7d68f59fe8aabeeda036db916a773a2e"},"chapter":"现代性的哲学话语","content":"然而，如果语音中心主义正是形而上学强调在场优先性的基础，如果这种在场形而上学自身能够解释清楚，胡塞尔为何一直局限于从符号学的角度去考察符号的替代功能及其揭示世界的力量，那么，不再从自言自语的角度去解释语言表达的符号特征及其替代功能，而是选择书写作为分析的出发点，就是明智之举。因为，这种书写的表达反复提醒我们，“尽管主体完全缺席，尽管主体死了”，语言符号依然可以让一个文本得到解读，而且，虽然不能保证它能得到理解，却可以使它有可能获得理解。书写就是希望通过遗嘱而获得理解。德里达对胡塞尔意义理论的批判，针对的正是这一充满策略性的环节：直到胡塞尔(甚至海德格尔)，形而上学一直把存在当作是在场而加以思考——存在就是“作为知识和控制而在场的存在者的产生和聚集”。①因此，形而上学的历史在现象学的直觉主义中达到了高潮，而现象学的直觉主义消除了时间落差及他性等源始性差异，然而，恰恰正是这些差异才使得对象与意义的同一性成为可能。现象学直觉主义所采取的手段，是用自身没有延异的声音通过暗示而对自我施加影响：\n\n无延异的声音，无书写的声音，同时就是绝对鲜活的和绝对死寂的。\n\n在这句话中，德译者用了一个人造词“Differänz”，来概括德里达的文字游戏，即法语中的同音异义词语：“différence”和“différance”。符号结构奠定了经验的重复结构，并与推延、犹疑、在权衡中保持克制、有所保留以及对后来兑现内容的暗示等所具有的时间意义是联系在一起的。这样，替代、再现或一方与另一方之间的相互代替等所具有的参照结构，也就获得了一种时间化的维度和一种差异化的让步维度：\n\n①《声音与现象》，第163页。\n\n207","previous_page":206,"next_page":208}