| 概要 |
1. F.Gadet distinguishes the arbitrariness into two types: the philosophical and the semiological. They are, however, not simply opposite to each other, but correspondent with the pair of diachrony an...d synchrony which F. de Saussure set up. The two arbitrary characters are double sides of the same one matter. 2. In the realm of culture the problem of arbitrariness appears as the matter of power or violence. J. Derrida classifies the violence into three dimensions. Lawlessness, tyrannousness, etc., which we call "violence" usually, are the 3rd violence. On the contrary the 1st violence is the primordial one, such as just on the occasion of naming. And the 2nd violence means to constitute the moral, i. e. the social norms; here arises the cultural-semiological arbitrariness. This 2nd violence deletes the primordial 1st one so as to remove its own violence. Then the arbitrariness disappears by degrees, while the cultural signs become self-evident. 3. Each individual violence seems to lose its violent character in the network of the systemicity. This system could be expressed as "form of life" according to L. Wittgenstein's terms. Two stages can be assumed. The first stage is the one, at which the primordial violence is done and cultural signs as well as their system come into existence, though this stage is insubstantial and doesn't exist actually. And the second stage is the process, in which the primordial violence is disguised, the system as the 2nd violence i. e. the form of life functionates and each sign in the system becomes self-evident. These two moments are necessary so that the world of "self-evidence" exists.続きを見る
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Mendeley出力
KJ00000699762-00001