頁籤選單縮合
題 名 | Approaching the Vanishing Otherness: Blanchot's Infinite Conversation with Zhuangzi |
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作 者 | Tsai,Emily Shu-hui; | 書刊名 | Tamkang Review |
卷 期 | 28:3 民87.春 |
頁 次 | 頁95-113 |
分類號 | 121.33 |
關鍵詞 | 道; 莊子; The way of dao; Limit-experiences; Writing of the disaster; Silence; Self-absence; Negativity; Otherness; Differance; Origin; Structure; Signifiers; Emptiness; |
語 文 | 英文(English) |
英文摘要 | To converse is simultaneously to divert language from itself and to invite language to encounter an insurmountable obstacle of developing complete meanings. A signifier in flight in its infinite detour leads us to the threshold of the linguistic labyrinth and that renders writing itself disastrous. An otherness, a mythic stranger in silence, exists in language itself that forever opens up a void, a zero-point or a veiled outside that dominates language in self-destruction, in an utter catastrophe. From Blanchot's concept of writing, in his pursuit of this "empty" signifier, this otherness is sometimes a neutral void, or a creative force, and sometimes an evil power of death. It is a constitutive crack, a fissure that constitutes language itself in which the primordial signifier is forever missing. How we link this Blanchotian concept of the lost signifier with the Eastern concept of Dao 道 in Zhuangzi's philosophy will be the main discussion of this short paper. To Zhuangzi, language or any conceptualized idea is a great hindrance to Dao, which remains what I would like to term it as "a metonymic otherness" to language itself. A gesture of neutrality or a detachment from the "buzzing voices" of language would allow one to the silent horizon of Dao. This exterior void, a mute writing, conceals the whole consummation of selfknowledge, and the original reason or intelligence as spirit governs the body. Dao, an immobile exteriority containing the original reason beyond any empirical contemplation, certainly is quite different from the Blanchotian limit-experiences as encountering a pure form of the radical otherness when he gives Sade as an example. Zhuangzi's neutral point or the mute writing as otherness on the way to Dao will not turn out to be Sade's pure reason of sadism. Thus, this exteriority as otherness finds' its difference in Zhuangzi and Blanchot, despite their similarities. |
本系統中英文摘要資訊取自各篇刊載內容。