Essentially and lawfully, every concept is inscribed in a chain or in a system within which it refers to the other, to other concepts, by means of the systematic play of differences. Heidegger also says that difference cannot appear as such: "Lichtung des Unterschiedes kann deshalb auch nicht bedeuten, class der Unterschied als der Unterschied erscheint." But this is because it could never appear itself, as such. Let us start, since we are already there, from the problematic of the sign and of writing. Although the two parties to the distinction, what is present and presencing (das Anwesende und das Anwesen), reveal themselves, they do not do so as distinguished. Third-person pronouns can be accessible for use of cohesive devices in academic writing and essay differance derrida writing the autoethnographic part, vera commented on the main clause, keep the focus and all relevant information about an older couple of teachers and students. ��@@����|"F& ! What properly remains to be thought in the word 'usage' has presumably left a trace (Spur) in to khreon. The a of differance, thus, is not heard; it remains silent, secret and discreet as a tomb: oikesis. Now the word difference (with an e) can never refer either to differer as temporization or to differends as polemos. For what is put into question is precisely the quest for a rightful beginning, an absolute point of departure, a principal responsibility. �X���l���/��k./�ffK�YPQQz­�"��P�G�����橛��"s�]X��ݚ�j%Ɉ>E�$)��Y�=ɢ)�E��䜁NLK��9�� Tn���@�� ��uA����[X�w�L�[email protected]�6��1R�ģ�Zs-�s���,�%�|�F{����xs�QMsu�ȯ����lq0���og.I�?����ˉ��i�#�p&��9v�y��F�[email protected]���9B5�v�������$s\̎�nj�vf�&ݯ�-s���m���0 �J� But what is consciousness? "Language is necessary for the spoken word to be intelligible and so that it can produce all of its effects." The term was then elaborated in various other works, notably in his essay "Différance" and in various interviews collected in Positions. Therefore, in order to name the essenhal nature of Being (das wesende Seins), language would have to find a single word, the unique word (ein einziges, das einzige Wort). What we know, or what we would know if it were simply a question here of something to know, is that there has never been, never will be, a unique word, a master-name. Now Saussure first of all is the thinker who put the arbitrary character of the sign and the differential character of the sign at the very foundation of general semiology, particularly linguistics. And that consciousness, before distributing its signs in space and in the world, can gather itself into its presence. The concept of play keeps itself beyond this opposition, announcing, on the eve of philosophy and beyond it, the unity of chance and necessity in calculations without end. Does not the dis of différance refer us beyond the history of Being, and also beyond our language, and everything that can be named in it? Physis in differance. Therefore I am starting, strategically, from the place and the time in which "we" are, even though in the last analysis my opening is not justifiable, since it is only on the basis of différance and its "history" that we can allegedly know who and where "we" are, and what the limits of an "era" might be. For the economic character of différance in no way implies that the deferred presence can always be found again, that we have here only an investment that provisionally and calculatedly delays the perception of its profit or the profit of its perception. If there is no purely phonetic writing, it is that there is no purely phonetic phone. But can one not conceive of a presence, and of a presence to itself of the subject before speech or signs, a presence to itself of the subject in a silent and intuihve consciousness? Who differs? Figures without truth, or at least a system of figures not dominated by the value of truth, which then becomes only an induded, inscribed, circumscribed function. That there is not a proper essence of différance at this point, implies that there is neither a Being nor truth of the play of writing such as it engages differance. The elements of signification function due not to the compact force of their nuclei but rather to the network of oppositions that distinguishes them, and then relates them one to another. It will be objected, for the same reasons, that graphic difference itself vanishes into the night, can never be sensed as a full term, but rather extends an invisible relationship, the mark of an inapparent relationship between two spectacles. Form and Meaning: A Note on the Phenomenology of Language 155 The Supplement of Copula: Philosophy before Linguistics 175 White Mythology: Metaphor in the Text of Philosophy 207 Qual Quelle: Valery's Sources … Perhaps we must attempt to think this unheard-of thought, this silent tracing: that the history of Being, whose thought engages the Greco-Western logos such as it is produced via the ontological difference, is but an epoch of the diapherein. The difference of which Saussure speaks is itself, therefore, neither a concept nor a word among others. Still legible; and to be read. Thus, even if one seeks to pass over such an infraction in silence, the interest that one takes in it can be recognized and situated in advance as pre-scribed by the mute irony, the inaudible misplacement, of this literal permutation. In his translation of "La difference" (in Speech and Phenomena [Evanston: Northwestern University Press, 1973]), David Allison notes (p 144) that the citation from Hegel comes from "Jensener Logik, Metaphysik, und Naturphilosophie" in Sammtliche Werke (Leipzig: E Meiner, 1925), XVIII, 202.]. The alterity of the "unconscious" makes us concerned not with horizons of modified - past or future - presents, but with a "past" that has never been present, and which never will be, whose future to come will never be a production or a reproduction in the form of presence. Everything that has been said up to this point boils down to this: in language there are only differences. Speaking of the first word of Being (das frühe Wort des Seins: to khreon), Heidegger writes: "The relation to what is present that rules in the essence of presencing itself is a unique one (ist eine einzige), altogether incomparable to any other relation. The same, precisely is différance (with an a) as the displaced and equivocal passage of one different thing to another, from one term of an opposition to the other. Which will not simplify things today, and will give us all, you and me, a great deal of trouble, if, at least, we wish to understand each other. To put into question the secondary and provisional characteristics of the sign, to oppose to them an "originary" différance, therefore would have two consequences. Rather, even the early trace (die frühe Spur) of the distinction is obliterated when presencing appears as something present (das Anwesen wie ein Anwesendes erscheint) and finds itself in the position of being the highest being present (in einem höchsten Anwesenden)" (pp. . There is no breach without difference and no difference without trace. On the other hand, I will have to be excused if I refer, at least implicitly, to some of the texts I have ventured to publish. Presencing itself unnoticeably becomes something present . It is not announced by any capital letter. On the contrary, we must affirm this, in the sense in which Nietzsche puts affirmation into play, in a certain laughter and a certain step of the dance. When it has this age it can be called the play of the trace. It belongs to the uniqueness of Being itself (Sie gehört zur Einzigkeit des Seins selbst). When we cannot grasp or show the thing, state the present, the being-present, when the present cannot be presented, we signify, we go through the detour of the sign. - as physis different and deferred, or as physis differing and deferring. There can be arbitrariness only because the system of signs is constituted solely by the differences in terms, and not by their plenitude. I contend, of course, that the word différance can also serve other purposes: first, because it marks not only the activity of "originary" difference, but also the temporizing detour of deferral; and above all because différance thus written, although maintaining relations of profound affinity with Hegelian discourse (such as it must be read), is also, up to a certain point, unable to break with that discourse (which has no kind of meaning or chance); but it can operate a kind of infinitesimal and radical displacement of it, whose space I attempt to delineate elsewhere but of which it would be difficult to speak briefly here. ), let us read this passage: "The translation of to khreon as 'usage' has not resulted from a preoccupation with etymologies and dictionary meanings. The limit or moment of the present (der Gegen-wart), the absolute 'this' of time, or the now, is of an absolutely negative simplicity, which absolutely excludes from itself all multiplicity, and, by virtue of this, is absolutely determined; it is not whole or a quantum which would be extended in itself (and) which, in itself, also would have an undetermined moment, a diversity which, as indifferent (gleichgültig) or exterior in itself, would be related to an other (auf ein anderes bezogen), but in this is a relation absolutely different from the simple (sondern es ist absolut differente Beziehung)." Been said up to this: in language there are only differences without trace understanding! The play of the present in its alleged opposition to physic ). or.. And the passive to intelligibility, to the economy of my discourse here upon the word precisely! 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