And here, the negative project doesn’t hold up to scrutiny. And while things can have meaning without being immediate and transparent, Derrida never gets around to explaining how that can happen. Out of curiosity, why do you take this to be a passage rejecting the possibility of meaning? http://www.unige.ch/lettres/philo/enseignants/km/doc/HowNotRead1.pdf ). Identify the important ideas and facts. It certainly wouldn’t be the first time something like that has happened. Expression denotes the aspect of meaning that we give to a linguistic sign. All this stuff about fundamental presence and ideality remains a strawman. (, "Husserl Begins by pointing out a confusion: The word 'sign' (, "But, according to Husserl, there are signs that express nothing because they convey nothing one could call (we still have to put it in German), http://www.nupress.northwestern.edu/content/voice-and-phenomenon, The Problem of Genesis in Husserl's Philosophy, Introduction to Husserl's The Origin of Geometry, Of an Apocalyptic Tone Recently Adopted in Philosophy, Ethics, Institutions, and the Right to Philosophy, https://en.wikipedia.org/w/index.php?title=Speech_and_Phenomena&oldid=988168349, Short description is different from Wikidata, Creative Commons Attribution-ShareAlike License, This page was last edited on 11 November 2020, at 14:48. Writing and Difference (French: L'écriture et la différence) is a book by the French philosopher Jacques Derrida.The work, which collects some of the early lectures and essays that established his fame, was published in 1967 alongside Of Grammatology and Speech and Phenomena Derrida starts by discussing how, since the mind uses signs that have an indicative role, indication and expression cannot be separated. Attacking the motives and personality of people much less powerful than him who had the audacity to suggest that he might be mistaken.  For Husserl, Derrida argues, the expression and the indication are both signs but the latter is a sign without meaning or sense. Whatever Derrida is doing, it’s surely not logical refutation. (This is basically Quine’s argument in “Two Dogmas of Empiricism“: “The unit of empirical significance is the whole of science.”) Second, he’s insisted that a particular type of meaning, Husserl’s, is the only one possible, so any problem with Husserl’s admittedly naive theory extends to language in general. The work, which collects some of the early lectures and essays that established his fame, was published in 1967 alongside Of Grammatology and Speech and Phenomena. There are other problems in his thinking here, but these particular flaws stand out because they seem so representative of Derrida’s entire project and its tactics. And this is what bothers me the most. Speech and Phenomena: And Other Essays on Husserl's Theory of Signs, or Voice and Phenomenon: Introduction to the Problem of the Sign in Husserl's Phenomenology, (French: La Voix et le Phénomène) is a book about the phenomenology of Edmund Husserl by the French philosopher Jacques Derrida, published in 1967 alongside Derrida's Of Grammatology and Writing and Difference. Speech and phenomena : and other essays on Husserl's theory of signs. Great post. For me, the meaning is prior to the words, and so I don’t need to worry about what my words indicate. But on your chosen terms, this seems fair to me. Did he ever discuss that fallacy? Summary of Phenomenal Woman by Maya Angelou. In phenomenological interiority, hearing oneself and seeing oneself are two radically different orders of self-relation. Speech and Phenomena is the culmination of a long period of study on the phenomenology of Edmund Husserl that Derrida began with his 1953/54 masters thesis The Problem of Genesis in Husserl's Phenomenology.  Derrida's best known work on Husserl's phenomenology, it is widely considered one of his most important philosophical works. Jacques Derrida on Husserl: Speech and Phenomena, Recommended Shakespeare Editions: Arden, Oxford, and Cambridge, We’re All Bozos on this Bus: Hegel’s Beautiful Soul, Now I am become Death, the destroyer of worlds, Alasdair Gray’s Lanark: The Four Frontispieces, Twin Peaks Finale: A Theory of Cooper, Laura, Diane, and Judy, Georg Simmel's Philosophy of Money: An Introduction, Kinbote Triumphant in Hell: The Riddle of Nabokov's Ada, Dante at the River Lethe, Memory and Forgetting. Writing and Difference (French: L'écriture et la différence) is a book by the French philosopher Jacques Derrida. If communication had several meanings, and if this plurality could not be reduced, then from the outset it would not be justified to define communication itself as the transmission of a meaning, assuming that we are capable of understanding one another as concerns each of these words (transmission, meaning, etc.).”. This is not a new point (Wittgenstein, amongst others, had spent much time here). This approach renders language “transparent,” and indeed, Husserl doesn’t talk much about language. First, he’s abandoned consideration of the holistic view in which a system of significations could have a meaning which is not contained in isolation in any single signification.  Expression intends towards an ideal meaning and is "tied to the possibility of spoken language. This is pretty lame, especially when it later becomes a trapdoor to transcendence in which you can only get past the endless deferral through “radical” means of some form or another. Husserl is unable to bracket what in glossamatics is called the “substance of expression” without menacing his whole enterprise. Gould, e. A. Age, intelligence, and the development of the equipment can be answered and to carry out the training. And since indication can only point to something else rather than contain innate meaning, that meaning is endlessly deferred. In other words, all mental relations must also be ones of indication and not of any other type. But in order to articulate and to propose this question, I already had to anticipate the meaning of the word communication: I have had to predetermine communication as the vehicle, transport, or site of passage of a meaning, and of a meaning that is one. Get this from a library! In Responses, I wrote about Derrida’s false dichotomies in his defense of de Man that he likes to treat a view or interpretation or claim as the resultant of two vectors, and then to decompose it into those vectors which then become the false dichotomy. This passage comes from one of Derrida’s earlier works, a short treatise dismissing Husserl’s phenomenology as hopeless due to the nature of language. That about sums it up. His critique of Husserl There is a similar problem with Derrida to be found in “Signature Event Context”. We now have a problem, because indication is incomplete: a sign points to something else, rather than containing any sort of meaning in itself. Sorry, your blog cannot share posts by email. Speech and Phenomena is the culmination of a long period of study on the phenomenology of Edmund Husserl that Derrida began with his 1953/54 masters thesis The Problem of Genesis in Husserl's Phenomenology. Indeed, I don’t see any mention of the word “meaning” at all — though I don’t have the French in front of me to check the translation. Find helpful customer reviews and review ratings for Speech and Phenomena: And Other Essays on Husserl's Theory of Signs (Studies in Phenomenology and Existential Philosophy) at Amazon.com. 2.The Problem of Speech and Thinking in Piaget’s Theory This chapter is an abbreviated version of the preface written by Vygotsky for the Russian edition of Piaget’s first two books (Gosizdat, Moscow, 1932). When I speak to others, words serve as an indication of my meaning. If this was written at the same time as Frege, one might not give it much thought, but is it really reasonable to have this either “a determined content, an identifiable meaning, a describable value”, “a unique, univocalconcept, a concept that can be rigorously grasped and transmitted” or no meaning at all? The sense of being “outside,” “in the world,” is an essential component of its phenomenon. Derrida also develops key discussions of the terms deconstruction and différance. Even before a description of this difference is sketched out, we can understand why the hypothesis of the “monologue” could have sanctioned the distinction between indication and expression only by presupposing an essential tie between expression and phone. He is not the first and will not be the last to commit these fallacies, but as houses of sand go, his is particularly egregious. And yet every non-phonic signifier involves a spatial reference in its very “phenomenon,” in the phenomenological (nonworldly) sphere of experience in which it is given.
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