摘要
德里达认为语音中心主义的形而上学就是关于学术之科学性的固有的哲学。如果,我们把哲学的指导性思辨转化到阐释学的空间兑现为阐释学理论批评的方法,人本主义哲学就是人本主义阐释学,科学主义哲学也就是科学主义阐释学。什么是逻各斯中心主义呢?什么是“逻各斯”?简言之,“逻各斯”即是“思”与“言”。德里达认为西方诗学文化传统的形而上学就是以“逻各斯”为中心的。在胡塞尔的现象学理论界说中,理性就是“逻各斯”。“逻各斯”在言说……,“逻各斯”在倾听自己的言说……,在阐释学的本体论意义上,逻各斯就是如此。因此,言说着的“逻各斯”就是语音。在海德格尔的存在主义诗学那里,语言的本质就是“逻各斯”。“逻各斯”就是真理意义上的本真之言,因此“逻各斯”作为语音就是索绪尔在他的语言学理论中界说的能指,即语音就是能指。因此,西方诗学文化传统中的逻各斯中心主义就是语音中心主义。在西方古典形而上学终结后的语境下,现代主义哲学与后现代主义哲学、结构主义哲学与解构主义哲学似乎都是反形而上学的,他们反动的终极标靶都是“逻各斯”及逻各斯中心主义。所以在语言哲学的看视下,于西方哲学那里,“逻各斯”是本体论意义上的终极语音。
Derrida thinks that the metaphysical phonocentrism is the philosophy inherent about sci-entificity. If the instructive thoughts were changed to the sphere of hermeneutics and encashed as a critical method, personalism philosophy is personalism, explainics,Scientificism philosophy is scienti-ficism explainism. What is logos? In a word, logos is thinking and speaking. Derrida thinks that the center of metaphysics in the western cultural traditional is logos. In Huser' s theory, the rationality is logos. Logos is listening to its own speaking, so the speaking logos is phono. In Heidegger's existential poetics, the essence of language is logos which is true speaking words in the truth meaning. As phono logos is signifier in Sussure's linguistic theory, so logocentrism is phonocentrism in the cultural tradition of the west. In the context of western classical metaphysics's telos, modernism, postmodernism, structuralism and deconstructionism are all against metaphysics. They all oppose logos and logocentrism. Thus in western philosophy, logos is phono in the telos meaning .
