Jacques Derrida | The Voice of Silence

2022-05-09 0 By

Let us try to explore the phenomenological value of sound, its transcendent dignity relative to any other signifier entity.We think and try to point out that this transcendence is only superficial.But this “manifestation” is consciousness and its historical essence itself, and it prescribes the period to which the philosophical idea of truth belongs, the opposition between truth and manifestation, as it still does in phenomenology.One cannot call it a manifestation, nor can one name it within the metaphysical conceptual framework.One cannot attempt to deconstruct this transcendence without making an effort to explore the nameless through inherited ideas.The “apparent transcendence” of sound lies in the signified as an ideal essence, that is, the meaning being expressed is directly directed to what is present in the expressive activity.This immediate presence is tied to what the signifier’s phenomenological “body” seems to disappear at the moment of its creation.The signifier seems already to be an element of ideality.From a phenomenological point of view, it restores itself, it transforms the earthly opacity of its own body into a pure semi-transparency.This disappearance of the sensible body and its externality is, in the mind’s view, the form of the immediate presence referred to.Why are phonemes ideal for symbols?Where does this complicity of sound and ideality or rather of sound and ideality come from?(Hegel pays more attention to this than to the other, and uses a metaphysical view of history, and we will come back to this remarkable question later).When I speak, it has the phenomenological nature of the process of activity that I expect when I speak.The signifier enlivened by my souffle and the intention of meaning (an expression enlivened by the intention of meaning, in Husserl’s words) is absolutely close to me.Lebendigkeit, which gives life, animates the signifier body and transforms it into an expression of meaning, is the soul of language, which is not separated from itself, nor from its self presence.It does not risk life in a body that is thrown into the world and spatial visibility of the signifier.It points out that the significance of the object or the ideal, the ideal object or meaning is not in the ideal, self be encountered outside of the internality of life’s instruction (Zeigen) system, namely the fingers and the movement of the eye (we discussed whether these movements in front with integral) phenomenal here isn’t present, they are internalized.Phenomena are constantly the object of sound.On the contrary, when the ideality of the object appears to be dependent on the sound and thus becomes absolutely arbitrary in itself, the system of phenomena and possibilities connected with the indication works better in the sound than ever before.Phonemes represent ideality controlled by phenomena.The self-presence of this active act in the transparent spirituality of the thing it enforces to life, the immanence of its own life. It is always parole that is spoken alive. All this assumes that the speaking subject is heard now.This is the nature or normal state of speech.This involves the speech structure itself that the speaker expects: that is, to simultaneously discover the sensible form of the phenomenon and understand its inherent intention of expression.If accidents occur suddenly and seem to refute this teleological necessity, they will either be overtaken by some complementary process, or there will be no words.Silence and deafness go together.Deaf people can participate only if these activities are slipped into the form of words whose ultimate goal means that they are heard by those who make them sound.From the point of view of pure phenomenology, within reduction the process of speech has the vitality that has manifested itself in pure phenomenology, and it has suspended the subject of the natural position and the existence of the world.The process of “being heard and speaking” is an absolutely unique type of self-influence.On the one hand, this process takes place in the middle term of universality, and the signifiers that appear in this process should be idealities that one can ideally repeat or pass on as the same ideality.The subject, on the other hand, can be heard or spoken to himself, and let himself be influenced by the signifier, which the subject makes without turning, according to the demands of immanence, of the world, or of non-nature in general.All other forms of self-influence should be broken either by non-nature or by universality.When I see myself, either because of the limited area of my body looking at me or because of present reflection, the non-nature has entered this territory of no longer pure self-influence.The same is true in the experience of being touched.In both cases, the surface of my body as an external sexual relationship should begin to display itself in the world.Are there, one might say, in the internality of the inherent body purely forms of self-influence, which are not acted upon by any worldly display surface, and yet do not belong to the realm of sound?But these forms are always purely empirical and cannot belong to the middle term of the ordinary sense.Therefore, in order to analyse the phenomenal power of sound, it is also necessary to identify this idea of pure self-influence and to describe what is inherent in making it universal.As pure self-influence, the process of “being heard and speaking” seems to be reduced to the inner plane of the inherent body, which in its own phenomena seems to be able to internally avoid this externality, this inner space in which our experience or image of our own body is stretched.Thus the process of “being heard and speaking” as the influence of the absolute pure self is experienced in an approach to the self which is nothing but an absolute diminishment of the general space.It is this purity that makes it suitable for universality.This purity, because it does not interfere with any defined plane of the world, and because it arises in the world as pure self influence, is the substance of a signifier absolutely at its disposal.For there is no obstacle to the diffusion of sound in the world, precisely because it is produced in the world as a pure self – influence.This possibility of self influence may be what one calls subjectivity or self;But without it, no world could be revealed.For it sets in its own depth the unity of sound (sound in the world) and phoneme (phenomenological sense).A science of “secular” objects certainly does not lead us to any knowledge of the nature of sound.But the unity of sound and sound, which gives birth to sound in the world as self-effecting, requires only to evade and at the same time makes possible the distinction between the internal of the world and the transcendent.This article reprint copyright belongs to the author for the Peking University public dissemination all editing | 李堃 figure source 丨 network welcome cooperation contribute | pcsdpku@163.com