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This study is on the impossibility of self-sameness or oneness and its non-identical identity. I tried to find the operational sub-concept of the impossibility of self-confined presence in language and psychoanalysis. It operates through a process of supplement which is another name of Derrida’s differance summarised three moments of differing, deferring and detour. I compared Derrida’s supplement with Freud’s idea of delay which originally Derrida derived from. Here I derived the ‘supplementary delay’ as the operational sub-concept of impossibility of self-presence.
Lacan’s subject-psychology also defines the structure of impossibility of self-sameness as the juncture of a double negativity of the erased-being-of the subject and the non-being of the signifier. Lacan’s postulate “S(-A)” in which S is the signifier of the Other as barred to the subject. I also compared it again with Freud’s one of the primary principle of displacement. Here I formulated the ‘reversed form of the displacement’ and also as the inverted figure of Hegel’s dialectic.
Both the ‘supplementary delay’ and the ‘reversed form of the displacement’ are the presupposed processes of transcendental absence in the structure of language and psyche for the infinite receptive capacity existing in-between contradictory, inconsistent, indeterminable, and inaccessible perception/memory, subconscious/conscious, and presence/absence.
These immeasurable identity goes beyond the positive becoming and negative reflexivity shows the double process of duplicating-dissolving through a supplementary displacement. I concern this double process with the post-Freudian Klein’s schizo-paranoid intro-projectile process upon which both Derrida and Lacan based.
The split-double process takes place not only in between language and things, but also between language and extralingustic nature by transgression and transposition. The thing-like language and extralingustic thing are separated off and brought together at the same time in the process of essential variation in itself. It give us the motive to compare the Derridian transgressive transcendentality and Kristeva’s intertextual dissolution of positionality. As I studied above Derrida’s supplementary delay reveals the self-displacing of one another replacement. It is not different from Kristeva’s intertextual “self-interrupting” proceeds by explicit division with opposition and juxtaposition. Thus I would argue Kristeva’s intertextuality is the ambivalence of Derrida’s deconstructive notion of wiriting.
J. Kosuth reads pictographic text(language) which refers to no signifier for the immanent inter-communicative 〈The Play of the Unsayable: Ludwig Wittgenstein and the Art of the 20th Century〉. Kosuth, Derrida, and Wittgenstein are all in the line of designificant action. 〈The Unsayable〉 represents a text parallel to the non-linguistic mark. Language and things submerge together, simultaneously turning back to non-self-sameness so as to keep tracing. All those processes are the examination of disseminal disjunctive consistency of non-identical identity.
Lacan’s subject-psychology also defines the structure of impossibility of self-sameness as the juncture of a double negativity of the erased-being-of the subject and the non-being of the signifier. Lacan’s postulate “S(-A)” in which S is the signifier of the Other as barred to the subject. I also compared it again with Freud’s one of the primary principle of displacement. Here I formulated the ‘reversed form of the displacement’ and also as the inverted figure of Hegel’s dialectic.
Both the ‘supplementary delay’ and the ‘reversed form of the displacement’ are the presupposed processes of transcendental absence in the structure of language and psyche for the infinite receptive capacity existing in-between contradictory, inconsistent, indeterminable, and inaccessible perception/memory, subconscious/conscious, and presence/absence.
These immeasurable identity goes beyond the positive becoming and negative reflexivity shows the double process of duplicating-dissolving through a supplementary displacement. I concern this double process with the post-Freudian Klein’s schizo-paranoid intro-projectile process upon which both Derrida and Lacan based.
The split-double process takes place not only in between language and things, but also between language and extralingustic nature by transgression and transposition. The thing-like language and extralingustic thing are separated off and brought together at the same time in the process of essential variation in itself. It give us the motive to compare the Derridian transgressive transcendentality and Kristeva’s intertextual dissolution of positionality. As I studied above Derrida’s supplementary delay reveals the self-displacing of one another replacement. It is not different from Kristeva’s intertextual “self-interrupting” proceeds by explicit division with opposition and juxtaposition. Thus I would argue Kristeva’s intertextuality is the ambivalence of Derrida’s deconstructive notion of wiriting.
J. Kosuth reads pictographic text(language) which refers to no signifier for the immanent inter-communicative 〈The Play of the Unsayable: Ludwig Wittgenstein and the Art of the 20th Century〉. Kosuth, Derrida, and Wittgenstein are all in the line of designificant action. 〈The Unsayable〉 represents a text parallel to the non-linguistic mark. Language and things submerge together, simultaneously turning back to non-self-sameness so as to keep tracing. All those processes are the examination of disseminal disjunctive consistency of non-identical identity.
목차
Ⅰ. 데리다의 ‘충보적 연기’와 라캉의 ‘반대된 형태로의 전도’
Ⅱ. 언어: 지우면서 생산하는 인스크립션적 재현─코주스의 〈Zero & Not〉
Ⅲ. 언어와 초-언어(사물)의 인터텍스트: 코주스의 〈The Play of the Unsayable: Ludwig Wittgenstein and the Art of the 20th Century〉
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