Why do I even bother trying to talk?

[tcepsa]

I've never been able to address it because the entire tangled mess of trying to deconstruct their prejudice, societal stereotypes, and my own ignorance would tangle in my throat and render me mute.
--dolphin__girl, A moment of contemplation
I've been reading the entry and it has been good and raised several important points for me to think about this, but that's

Comments

[coie]

I will try, although I don't promise to succeed :) And I don't promise to be exactly heterodox either.

I take the last sentence I quoted to mean that it is easier to ignore the symbols in spoken language, but that its still a reality. "This means that there is no room for the naive theory of meaning and forgetting of the signifier that previously existed when language was understood as speech." I could be wrong on that front though.

Anyway, at one time, French philosophers were obsessed with origins. Then came the structuralists, who said that we could not understand a single origin of an event, because everything that happens is based on a structure, or framework, which can not be experienced but exists. I.E. the origins of the American Revolution are not just the discrete events like the Towshend Acts or the Boston Tea Party, but also the very nature of colonial society, underlying tensions, widely held political beliefs etc. Derrida argues that the structures themselves originated somewhere, and that you can't get back beyond that. In other words, those ideas had an origin, and the forces that shaped that had an origin, and, in fact, in order for something to shape something else, it needs to have structure. Thus, everything has a history, and you can not understand anything without knowing its history, BUT everything has original complexity built right in. And by definition, we can never completely know or understand that original complexity. (IE, everything has its own paradigm, and we can play with those to infinity)

Derrida was working across disciplines. "Among the questions asked in these essays are "What is 'meaning,' what are its historical relationships to what is purportedly identified under the rubric 'voice' as a value of presence, presence of the object, presence of meaning to consciousness, self-presence in so called living speech and in self-consciousness?" ... Derrida attempts to approach the very heart of the Western intellectual tradition, characterizing this tradition as "a search for a transcendental being that serves as the origin or guarantor of meaning." The attempt to "ground the meaning relations constitutive of the world in an instance that itself lies outside all relationality" was referred to by Heidegger as "logocentrism," and Derrida argues that the philosophical enterprise is essentially logocentric, and that this is a paradigm inherited from Judaism and Hellenism. He in turn describes logocentrism as phallocratic, patriarchal and masculinist. Derrida contributed to "the understanding of certain deeply hidden philosophical presuppositions and prejudices in Western culture", arguing that the whole philosophical tradition rests on arbitrary dichotomous categories (such as sacred/profane, signifier/signified, mind/body), and that any text contains implicit hierarchies, "by which an order is imposed on reality and by which a subtle repression is exercised, as these hierarchies exclude, subordinate, and hide the various potential meanings." Derrida refers to his procedure for uncovering and unsettling these dichotomies as deconstruction."

In other words, what Western intellectuals (broadly writ) want is a shared context, a common meaning. Often, they look to something beyond what we experience in our daily life; something that is trancendental, and works for all people in all times. In order to achieve this, they impose a structure that everyone is supposed to buy into. This structure divides things into neat boxes which society is supposed to teach and perpetuate. This allows people with different experiences to have a common framework to discuss ideas and events, but in doing so, it excludes everything which does not fit neatly into the structure. Language itself is a structure. Therefore, the very act of trying to take things you feel or know or believe and communicate them to someone else, automatically takes those things and changes them.

[coie]

Now is where we get to the broader point of communication, and the reason why some critics think that ultimately this is nihilistic. Even though you and I were in the same group at the ISU freshman orientation, and although we went to the same events, we had different experiences. Everything that had happened to you up until that point in your life, all the books you read, the people you met, the video games you played influenced how you perceived those events. You experienced them in a different way then I did. Your structure is fundamentally different from mine. Or like my friend Louise and I joke, her experience of "cat" and my experience of "cat" are different. What she thinks of when she hears the word "cat" and what I think of are different. Its a different visual, emotional, physical memory. And of course both of us have flawed, or imperfect understandings of "cat". There is something essential that can't be captured. Therefore, in a fundamental way, when we talk about cats, we are not, nor can we ever, be talking about the same thing. However, society has set up a general meaning for the word cat, a structure by which we can pretend we are talking about the same thing, even though we are not. Now, if you take this to extremes, you can not communicate with anyone, ever, because you will never have a complete meeting of those contexts. There is no knowledge.

And I have to admit, when I initially started learning this stuff, that's how I felt. There seems to be no point in anything, because what is the point of a book or a game or what have you, if, fundamentally, you can not share that with anyone else? What is the point of a philosophy that denies our ability to communicate? But, the more I've played with the idea, the more I realized that most people do not understand that people have other experiences, which have led them to have other world views. The fact is that no word can be neutral. Everything has a meaning and a value and a history. And it is important to know where some of those things are, for yourself and for other people. In anthropology, for example, many books now have a whole chapter about the author, their life, and what they think got them to the point to which they were at the writing of the book. Why did they focus on those questions? How do they understand certain words, etc. And just like anything else, any time there is structure or order, it comes at the expense of something else. Therefore, although 99.9% of people may understand something one way, the odds are that someone understands it completely differently, and, for them, their way makes perfect sense. It may be a major topic, like race or sexuality, but it can also be something that seems perfectly ordinary and self explanatory.

"Derrida argues that, by understanding speech as thought, language "efaces itself." Language itself is forgotten. The signified meaning of speech is so immediately understood that it is easy to forget that there are linguistic signifiers involved - but these signifiers are the spoken sounds (phonemes) and written marks (graphemes) that actually comprise language."

People often forget to think that the very act of verbalizing has changed what it was they meant. The way the listeners understand those words can never be completely known. Now in and of itself, recognizing that you do not share a common framework does not solve a communication gap. But it does open up a place to start. And hopefully this makes sense, even though you can never perfectly understand me ;-)