As a result, this turns inner monologue into non-perception (without primal impression of sense) because it has always been represented and imagined. [7] Most words carry an immediate unity of sense because we already know its expressive meaning. Northwestern            University Press, 2011. Derrida's Voice and Phenomenon: An Edinburgh Philosophical Guide Description This work provides a detailed analysis of Derrida's 1967 book,Voice and Phenomenon, contextualizing it in the broader history of French receptions of the phenomenological tradition. As we noted earlier, this is where we see how intentionality plays an important role on interpreting communicative acts. Second, while an expression is entangled with indication, the opposite is not always true. This essay was written in Chicago style where the endnotes are actually footnotes in the real version. [26] Thus, inner monologue—the pure expressive self and consciousness—is contaminated by our experience of time. Lawlor’s fresh translation of Voice and Phenomenon brings new life to Derrida’s most seminal work. It is the same essay that I used as sample writing for my 2019 graduate school applications. [30] This slight delay implies how the presence of this present moment is only possible through an imaginative supplement of sense which is what the present originally lacks. [20] Ibid., 48-55, 69-74. Instead of having written signs which records a truth from our soul, signs end up producing a truth where its expressive meaning varies depending on the receiving subject’s intentions. Added an extra link to another (more recent) post where I talk about Voice and Phenomenon. [32] Derrida sometimes refers to this as the “origin heterogeneous”. ———Margins of Philosophy. [3] An indicative sign points to something, it does not have a “Bedeutung” (we will translate this word momentarily). This is experienced in our initial encounter of Bedeutung without knowing its expressive meaning. Voice and Phenomenon therefore may be the best introduction to Derrida's thought in general. As Derrida points out, “Blindness to the supplement is the law”. The term “soul” implies a living entity who animates / gives life to a nonliving or inanimate object. Jacques Derrida’s Speech and Phenomena has met with a strange destiny. The “now” is “the deferred effect of which Freud speaks”. Jacques Derrida was a professor of philosophy at the Sorbonne, the Ecole Normale Supérieure, and the University of California, Irvine, and the author of numerous books including, Copyright 2020 by Northwestern University Press, Studies in Phenomenology and Existential Philosophy. Husserl refers to the isolation of the spatial as “phenomenological reduction”. [13], Let us return to our initial experience of the term Bedeutung, and the possibility of its contamination. Academia.edu is a platform for academics to share research papers. This is really Husserl’s claim that Derrida is repeating here. The term “soul” implies a living entity who animates / gives life to a nonliving or inanimate object. [22] Ibid., 68. Without retention that establishes a difference with the present moment, the punctuality and newness of “now” would not be possible. This is a reading group focusing on Jacques Derrida's seminal 1967 text, La Voix et la Phénomenè.We will be reading it in English translation as: Voice and Phenomenon, tr. [5] If we were to translate the indicative sign of Bedeutung which means “want-to-say”, the word will now point to such meaning which appears as the expressive sign. Lawlor's fresh translation of Voice and Phenomenon brings new life to Derrida's most seminal work. To adapt Derrida's comment on Husserl's Logical Investigations, it contains "the germinal structure" of Derrida's entire thought. This is the first guide to clearly explain the structure of his argument, step by step. Expressive sign is equivalent to the Saussurean term “Signified”. [22] However, for Derrida, such monologue is contaminated by time which is distinguished through the blink of an eye. Jacques Derrida, Voice and Phenomenon, trans. I forgot that this post existed until someone emailed me about it. ———Voice and Phenomenon. This is the first guide to clearly explain the structure of his argument, step by step. Published in 1967, when Derrida is 37 years old, Voice and Phenomenon appears at the same moment as Of Grammatology and Writing and Difference.All three books announce the new philosophical project called “deconstruction.” Although Derrida will later regret the fate of the term “deconstruction,” he will use it throughout his career to define his own thinking. This pure morphology is also found in the word “is” within the fundamental question of philosophy: “What is being?”. This paper intends, by way of a re-reading of Derrida’s most powerful text from this period, Speech and Phenomenon, to bring to light Derrida’s specific manner to unite the question of the disruption of presence to the question of writing. Voice and Phenomenon therefore may be the best introduction to Derrida's thought in general. The impurity of expression stems from the lack of intended self-presence of the living soul which cannot be carried into indicated / expressed signs through the outside world because words are inherently dead. Although schematic, this section succeeds in furnishing and clearly explaining the starting points necessary for understanding Derrida’s argument in Voice and Phenomenon, the most important of which Cisney affirms is the Husserlian distinction between “expression” and “indication” (26), and the related notions of “the living present,” “protention,” and “retention.” (29–32) This originary supplement is introduced in the final chapter of Voice and Phenomenon. In this essay, I will address Derrida’s thoughts on how intentionality and temporality contaminate the purity of expression through Husserl’s concepts of indicative and expressive sign. First, self-expression is no longer pure the moment we express outwardly—even before represented expression arises from the solitary life of the soul. Translated by Leonard Lawlor. Here, we are introduced with the issue of inter-subjectivity where the receiving subject is never the speaker and we can only experience the world from our own experience. Jacques Derrida was a .. [1] Derrida achieves this by deconstructing Edmund Husserl’s phenomenology where Husserl attempts to reach the “purity of expression”. There are also wordy sentences that needs to be rewritten and parts where I make leaps in my writing which makes it confusing. Indicative sign is equivalent to the Saussurean concept of “Signifier”. Published in 1967, when Derrida is 37 years old, Voice and Phenomenon appears at the same moment as Of Grammatology and Writing and Difference. Speech and Phenomena and Other Essays on Husserl's Theory of Signs has 248 . [26] Derrida, Voice and Phenomenon, 53, 72. [34] The longer time passes, the more difficult it is to reconstitute the originary intention of the conveying subject. Furthermore, pure expression is no longer possible when the conveying subject attempts to express their solitary life of the soul externally as indication such as Bedeutung. From this, I will elaborate on how the conveying (speaker / writer) and receiving subject (auditor / reader) animates these signs through the intentionality of their internal “solitary life of the soul”[2] which creates the issues of interpretation. He is working on one figure, Edmund Husserl, and on three or four particular arguments, which are small, digestible bits. The Test of the Sign: An Investigation of Voice and Phenomenon Part Four: The Turn in Derrida Looking for Noon at Two O'Clock: An Investigation of Specters of Marx Reception. For Derrida, indicative signs are always already an expression that is influenced by time as the receiving subject engages with it. Voice and Phenomenon therefore may be the best introduction to Derrida’s thought in general. In graduate school, I made the mistake of putting Derrida's Voice and Phenomenon (back then still called Speech and Phenomenon) on the reading list for my doctoral comprehensive exam.As I plowed through the dense text multiple times trying to unpack the many layers of meaning hidden in its succinct argumentation, I was terrified about what questions could arise in the oral exam. The conveying subject internally hears herself speak as she performs external speech or written acts. Even after reduction, the spatial is never completely reduced because space is in time. Voice and Phenomenon therefore . [29] The intended self-presence within hearing-oneself-speak stems from a represented perception which makes the establishment of presence and meaning late. [34] For example, in Plato’s Pharmacy, Derrida questions the translation of “pharmakon” which can at once mean “remedy” and “poison”. One can easily introduce Husserl, founder of the school of thought known as phenomenology, and move to Derrida… To see how we arrive at such case, let us begin by extrapolating Derrida’s thoughts on Husserl’s problem of the sign. Find many great new & used options and get the best deals for Voice and Phenomenon: Introduction to the Problem of the Sign in Husserl's Phenomenology by Deceased Jacques Derrida (Paperback, 2010) at the best online prices at eBay! [7] Here, we encounter two fundamental issues. Derrida's Voice and Phenomenon : an Edinburgh philosophical guide. I also wrote another post about V&P here (in April 2020). Voice and Phenomenon is a short book, but it can be an overwhelming text, particularly for inexperienced readers of Derrida's work. [10] Jacques Derrida, Of Grammatology, trans. This is where deconstruction begins. Finally, I will follow Derrida on Husserl’s thoughts to isolate indication from expression only to discover that pure expression is contaminated by the consciousness of time. This suggests that pure self consciousness is pre-constructed through something that is more originary and pre-phenomenological: a trace which constitutes the difference between “now” and its alterity of retention. [17] This leads to a question which carries out the rest of Derrida’s deconstruction on Husserl: if for the conveying subject, expression is only possible from animating the indicative sign as external acts, does she learn anything about herself when she silently expresses through inner monologue which never passes through the outside? File:Derrida Jacques Speech and Phenomena and Other Essays on Husserl's Theory of Signs 1973.pdf Jacques Derrida, Voice and Phenomenon, trans. [12] The conveying subject expresses their phenomenological experience within their soul because they desire to express (i.e. Jacques Derrida (1930–2004) was an incredibly prolific writer. [33] In another words, the conveying subject’s intention is supplemented as if it were present, even when this imaginary intention only consists of the receiver’s inner monologue which is complicated by their own experience of temporality. Conversely, the receiving subject also hears herself speak internally as she reanimates external indicative signs from silent reading or listening. To do this, I will first introduce the entanglement between indicative and expressive signs that one encounters through external communicative acts such as writing. [11] When the conveying subject expresses indicatively, such sign must first be animated by their solitary life of the soul with an intention to express. [9] If one writes “iekariukedjutu”[10], the term would still be an indication since it points to something, but without any specific expression. This linearity is also recognized in writing when one reads through time. [33] Ibid., 149. Bibliography [4] Ibid., 40. the expression of their concept of life, philosophy, beliefs, etc.). Published in 1967, when Derrida is 37 years old, Voice and Phenomenon appears at the same moment as Of Grammatology and Writing and Difference. The internal expressions as you read this text becomes the supplement of the conveying subject’s intention which has been contaminated by your experience of space and time. [23] If pure expression via inner monologue is represented in our minds through the movement of time, then they must have nothing to do with primal impressions (perception and senses) which constitutes the present moment. [20] Within inner monologue of the conveying subject, expressive communicative acts functions as a representation of sense. In chapter 3 ofSpeech and Phenomena, Derrida grants Husserl the claimed separation of expression and indication in order to follow what Husserl is able to do on this basis. To adapt Derrida’s comment on Husserl’s Logical Investigations, it contains “the germinal structure” of Derrida’s entire thought. Our attempts in transmitting pure expression through speech and writing is impossible. Voice and Phenomenon is a short book, but it can be an overwhelming text, particularly for inexperienced readers of Derrida's work. Speech and Phenomena: And Other Essays on Husserl's Theory of Signs, or Voice and Phenomenon: Introduction to the Problem of the Sign in Husserl's Phenomenology, (French: La Voix et le Phénomène) is a book about the phenomenology of Edmund Husserl by the French philosopher Jacques Derrida, published in 1967 alongside Derrida's Of Grammatology and Writing and Difference. There are a few mistakes in this essay that needs correction. University of Chicago Press, 1982. Kas Saghafi referred to Derrida and Husserl as the "first Voice, temporality, and narrative in the thought of Jacques Derrida. Notice how the meaning of this word refers to external expressive acts. Greeted from its publication in 1967 as a remarkable work, its influence has nevertheless suffered because of the simultaneous appearance of two other books which were more varied in composition and were without doubt more easily accessible: Of Grammatology and Writing and Difference. While Writing and Difference collects essays written over a 10 year period on diverse figures and topics, and Of Grammatology aims its deconstruction at “the age of Rousseau,” Voice and Phenomenon shows deconstruction engaged with the most important philosophical movement of the last hundred years: phenomenology. One can also say that language is always worked over by history. Translator's introduction: The germinal structure of Derrida's thought -- Translator's note -- Introduction -- Sign and signs -- The reduction of indication -- Meaning as soliloquy -- Meaning and representation -- The sign and the blink of an eye -- The voice that keeps silent -- The originative supplement. Ibid., 40. Yet, it is from these writings, where the contemporary reader reanimates dead words and rediscover a hidden intention. [32] Second, this not only shows how time contaminates the internal discourse of both conveying and receiving subject, it also reveals the main difference between Husserl and Derrida. Derrida translates bedeuten into the French idiom “vouloir-dire” which translates into English as “want to say” or “to mean”. 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