Duality of the Sign Deconstructed. On the Basis of the Works by Jacques Derrida

Paulina Kłos
2014 unpublished
This paper is an inquiry into some parts of the project of deconstruction by Jacques Derrida, who deconstructs but also and before all demystifies the traditional metaphysical language, language that is "larded with" dualistic concepts. The most spectacular dualisms in philosophy, which are taken into consideration by Derrida, are for instance: Plato"s theory of Ideas or Kantian Thing-In-Itself and its phenomena. All they belong to the tradition of logocentrism, which, with its consequences in
more » ... ts consequences in the form of metaphysics of presence, appears in the writings by Derrida as the systematic desire for the transcendental signified; the final ground, the foundation of all signs. Derrida proposes something contrary to the dualisms of logocentrism: he treats the presentation of the thing itself as the representation , as the image, as the double and in result he endorses the substitution of the presence and the simplicity of the intuitive evidence with the multiplication of meaning. In paper is examined also the line of argumentation where Derrida contradicts the main assumptions about the character of the sign made by Ferdinand de Saussure. The objective is to show how is it in Derrida"s writings that "the manifestation of the thing does not reveal a presence of this thing, but [that] it makes it another sign." The problem of a sign in the 20th century is presented and solved in many ways. One of the solution is developed by the kind of thinking named deconstruction. Duality of the sign that has its origins in the Greek tradition of thought is here strongly criticized. The protagonist of this criticism was modern thinker Jacques Derrida. Jacques Derrida ([1972] 2010) is a writer who introduced very enigmatic style of writing into the discourse of contemporary philosophy. A reader not accustomed to such a complicated net of notions that elude classical conceptualizations and are formulated on the border between "explicable" and "not explicable" will be a little startled. However, Derrida ([1972] 2010, pp. 80-89) makes his moves along and over the broad and very well known area of philosophy which is based on the notion of logos-a notion introduced into it by Plato ([427-347] [1578] 2008). Tradition that places its foundation in logos is, after Derrida, called logocentrism: centering on the logos. The critical attitude toward this tradition indebted to Plato is named antilogocentrism. Derrida"s ([1967] 1997, pp. 157-158) approach to
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