{"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":208,"pdf_page":216,"physical_index":216,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"4c66d485ec101a18c1f5cdf9248d17c6cd83a95543acabc281dd8b6af57cd086"},"chapter":"现代性的哲学话语","content":"在这一意义上，延异即是时间化，是有意识或无意识地诉诸时间性及时间化的迂回中介，它悬置了“欲望”或“意志”的完成或满足。①\n\n德里达希望借助于“延异”这个充满时间动力的概念，遏止胡塞尔思想中的极端化趋势：胡塞尔试图得出“自在”含义摆脱一切经验内涵之后所具有的理想意义。德里达追究胡塞尔的理想化，一直深入到先验主体性的核心地带。其目的是要弄清楚在自我在场的经验的自发性源头当中所具有的差异，这是一种无法消除的差异。如果按照书写文本的参照结构模式来设想这种差异的话，它就会被看作是一个脱离主体性的操作活动，即无主体的事件(subjektloses Geschehen)。书写成了原始符号，它摆脱了一切实用的交往语境，并独立于作为言语者和听众的主体。\n\n书写是后来确定下来的一切声音形式的前提，是一种“原始书写”，有了它无需任何先验主体的帮助，并处于主体的努力之前—也就有了意义和概念在其范围内表现出来的经验因素之间的差异性，也就有了世界和内心世界之间的差异性。“成为可能”是一个在区分中不断推延的过程。由此看来，区别于感性的知性，同时也是延宕的感性；区别于直觉的概念，同时也是延宕的直觉；区别于自然的文化，同时也是延宕的自然。这样，德里达就完成了对胡塞尔的基础主义的颠覆，因为主体性的先验源始力量变成了书写所具有的无名的历史创造性。现实直观中从自身出发而表现出来的在场，完全依赖于符号的再现力量。\n\n① 德里达：“论延异”(‘Die Différance'),载其：《书写与差异》,第 12 页。\n\n208","previous_page":207,"next_page":209}