日常语言批判和现代性批判的异形同构——列斐伏尔语言哲学思想研究

The Isomorphs between Critique of Everyday Language and Critique of Modernity——A Study on Lefevere's Marxist Philosophy of Language

列斐伏尔的语言批判起到其思想发展历程上的过渡作用,前承日常生活批判,后启空间批判。人类哲学史就是一部遗忘日常生活的历史;人类语言史也是一部遗忘人类日常语言的历史。列氏因此提倡乔伊斯、马拉美等炼金术式的诗性存在之语言哲学,而反对维特根斯坦、索绪尔意义上逻辑/结构之语言转向,结构主义、形式主义和功能主义因此被列氏斥之为恐怖主义社会的基础,它制造了现代社会由符号构成的仿像与拟像这一虚假意识,使得意义交流的日常空间成了詹明信所言的没有深度感和历史感的平面化的零度空间。列氏并没有悲观失望,正是在日常生活的废墟中,他看到了拯救希望,在此意义上,他和本雅明所追求的"纯语言"、埃柯所谓的"完美语言"有着内在的逻辑一致性,语言批判和现代性批评在此合二为一、异形同构。列氏的话语"解放叙事"启迪了德波的景观社会、德赛图的日常实践批判和鲍德里亚的符号政治经济学批判。

Henri Lefebvre＇s critique of language plays a very pivotal role, which is the continuation of his critique of everyday life, and the illumination towards his critique of production of space. Human history is one of forgetting human everyday life; human history of language is one of leaving behind human everyday language. In this case, Lefebvre proclaims a linguistic turn such as alchemic poesis by James Joyce, Mallarmé, instead of logical/structural one advocated by Wittgenstein and Saussure. Formalism, functionalism and structuralism have been reprimanded by Lefebvre as the basis of terrorist society, for it has created a false consciousness in which simulation and simulacra are composed of a variety of signs. It is the false consciousness that makes the space of communicative zero space which is a flat one without a sense of depth and history. Lefebvre does not hold a pessimistic attitude, and it is in the ruins of everyday life that he witnesses the hope of rescue, in this sense, there is a logical conformity among his critique of everyday language, Benjamin＇s pure language, and Umberto Eco＇s perfect language. The isomorph between the critique of language and that of modernity is self-evident.