Academic literature on the topic 'Phonocentrisme'

Une analyse de l’apport de JeanJacques Rousseau à la théorie de l’écriture et à la grammatologie. Cette analyse contient une comparaison systématique des idées rousseauniennes sur le langage et l’écriture rapportées d’autres théories du XVIIe siècle (Arnauld et Lancelot), du XVIIIe siècle (Condillac, Paillasson, Jaucourt) et du XXe siècle (Saussure). La contraposition des idées de Rousseau et de Saussure en ce qui concerne l’écriture nous permet, en plus, d’expliciter la grande valeur des idées grammatologiques de Rousseau et son rapport à la grammatologie actuelle (Gelb, Derrida, Harris), en dépassant avant la lettre le phonocentrisme de la linguistique moderne.

The paper takes its starting point in Derrida's famous essay 'Plato's Pharmacy', one of the birthplaces of deconstruction. After briefly delineating Derrida's argument about phonocentrism and the pharmakon as both the poison and the cure, it tries to argue for a different view about the relationship of voice and writing. If one takes a closer look at Plato's conception of music, one can see that Plato sees the danger not only in the supplementarity of writing, but also in the voice itself. The voice, if it strays away from the firm footing in the word, in logos, has the perilous property of presenting the pure frivolous enjoyment, it threatens to mollify the spirit by its sensuality and effemination and thus to undermine the very bases of social and moral structures. Thus it appears that the analysis of pharmakon can apply equally, or even more appropriately, to the voice as to writing. A long tradition followed in Plato's footsteps and the paper briefly examines St. Augustine, the problems that the voice presented for church music and finally the French revolution, which tried to legislate in musical matters unwittingly following Plato's recipes. So throughout the metaphysical tradition the voice was not merely seen as the safeguard of phonocentrism and the 'metaphysics of presence', but presented also the perilous underside of dislocating the presence, not merely supporting the logos, but also dismantling it. The history of music massively testifies to the inherent ambiguity of the voice itself. So the problem is not just deconstructing the voice as the pledge of phonocentrism, but also of the voice being itself deconstructive of the presence. Hence the ambiguity of the title.

This paper deconstructs the concept voice, situating it in the same discursive formation as other concepts that organize conventional, interpretive qualitative inquiry, including presence, narrative, and experience. The author suggests that the overturning of an epistemology and methodology grounded in phonocentrism enables an inquiry that may no longer be recognized as “qualitative.”

Abstract In the presented paper we try to reconstruct Roland Barthes’ journey from the strict linguocentrism (i.e. logocentrism and phonocentrism) to the fact that even though the word and image find themselves in one semiotic space and might be under certain circumstances in a complementary relationship or work together to achieve the very same aim, at the same time, the images (and especially analogical images) always contain something which can’t be wholly translated into words.

In response to Wollman’s assertion that ‘despite its left-leaning approach to the many social and political issues it tackles, Hair is jarringly old-fashioned in its depictions of women’, this article instead proposes that Hair’s sung moments function as acts of resistance against the hegemonic, patriarchal values of musical theatre in both form and content. By adopting Annette Schlichter’s proposition of a ‘feminist phonocentrism’ which positions the voice as a ‘metaphor of agency and self-representation […] thereby allowing for an authentic self-presence’, the analysis presented illustrates a rejection of historical discourses that persistently link the female voice to an absence of social and cultural authority. With specific reference to songs from the score and their interpretations, this article celebrates ‘girl talk’ forming at the margins.

Derrida considered himself Marx’s successor in Spectres of Marx, as manifested in his grammatological deconstruction of linguistics. Proceeding from linguistics, Derrida questioned the traditional linguistics represented by Saussure, overturned the metaphysics based on linguistic signs, and thereby deconstructed logocentrism. In Derrida’s view, logocentrism is the belief that there is an ultimate reality such as being, essence, truth and ideas, which actually doesn’t exist and needs to be negated. In linguistics, logocentrism, or rather phonocentrism, maintains that speech alone conveys ideas smoothly while writing is a simple supplement. Contrary to this idea, Derrida argued that writing could also convey meanings just as speech according to social convention. This deconstruction of traditional linguistics by Derrida shows his adoption of Marxist theory and methodology as well as the significant linguistic influence of Marxist theory with its contemporary perspective.

Ce travail essaie de démontrer que la pensée de la philosophie politique reste enfermée dans les limites d’une pensée logocentrique, c’est-à-dire dans l’horizon de la métaphysique. Ce logocentrisme opère, d’après nous, selon deux principes : le premier est celui qui affirme que l’humanité de l’homme se présente dans la parole ou le logos, et qu’elle s’y présente de façon pleine. La conception qui dans l’histoire de la philosophie politique correspond à ce principe est celle de l’homme comme animal politique, soit le zoon politikon. Le deuxième principe est celui qui soutient que cette pleine présence de l’humanité, que cette humanité pleine, se donne à voir dans la parole parlée, c’est-à-dire par l’effet de l’unité originaire et essentielle entre corps et parole. On estime que ce deuxième principe correspond à la notion d’espace public. Tout logocentrisme est aussi un phonocentrisme. Nous proposons, contre cette pensée logocentrique de la politique, de montrer que l’humanité de l’homme se présente par une autre voie que celle de la parole ou le logos : elle se présente, sans se rendre pleinement présente, dans le geste, le geste qui identifie chaque être humain. On analyse, dans les pages qui suivent, le statut spécifique de ce geste : selon nous, il n’appartient ni à la sphère du logos ni à la sphère de la phoné, ni à la sphère de la pleine humanité, ni à la sphère de la pleine animalité. Cette sphère de ce que l’on appelle le geste, finalement, nous permet donc de formuler la question fondamentale de ce travail, la question qui, comme un spectre, hante ces pages : Quelle est la singularité de l’écriture comme geste spécifiquement humain, c’est-à-dire politique ?
This work tries to demonstrate that political philosophy’s thought remains locked within the limits of a logocentric thought, that is to say, in the horizon of metaphysics. This logocentrism operates, according to us, through two main principles: the first affirms that man’s humanity appears in the dimension of word or the logos, and that it presents itself (in the dimension of word or the logos) in a full way. The conception that corresponds, in political philosophy’s thought, to this principle is the conception of man as a political animal, the zoon politikon. The second principle affirms that this full presence of humanity gives itself to be seen in the spoken word, that is to say, by the effect of the original and essential unity between the body and speech. We consider that this second principle corresponds to the notion of public space. All logocentrism is also a phonocentrism. We propose to show, against this logocentric thought of politics, that man’s humanity is presented in a different way which doesn’t respond to the dimension of word or the logos: it presents itself, without making itself fully present, in the gesture, the gesture that identifies each human being. We analyse the specific status of this gesture: according to us, it belongs neither to the sphere of logos nor to the sphere of the phoné, nor to the sphere of full humanity, nor to the sphere of full animality. This sphere of what we call the gesture, finally, allows us to formulate the fundamental question of this work, the question which, like a spectre, haunts these pages: What is the singularity of writing as human condition’s specific gesture, that is to say, as a political practice?

Cette thèse vise à établir une théorie sémantique des textes appelée herméneutique formelle qui applique des méthodes mathématiques rigoureuses dans l'étude des processus d'interprétation des textes en langue naturelle, dits admissibles, que nous dirons écrits « avec bonne volonté » en tant que messages destinés à la compréhension. Dans le paradigme phonocentrique de lecture, une langue est décrite dans une catégorie Logos dite des espaces textuels. Un genre particulier des textes y définit une sous-catégorie pleine des schémas formels discursifs. Définies pour un texte X donné, la catégorie Schl(X) des faisceaux des significations fragmentaires, dite de Schleiermacher, sert à formaliser un principe compositionnel généralisé de Frege, et la catégorie Context(X) des espaces étalés des significations contextuelles sert à formaliser un principe contextuel généralisé de Frege. Établie par le foncteur de sections et le foncteur de germes, une équivalence de catégories Schl(X)?Context(X), dite dualité de Frege, donne lieu à une représentation fonctionnelle des significations fragmentaires, ce qui permet de décrire le processus de la compréhension d'un texte. Nous considérons comme universaux linguistiques la connexité et la T0–séparabilité de Kolmogoroff de la topologie phonocentrique sous-jacente à un texte. Dans le paradigme logocentrique de lecture, une langue est décrite dans une catégorie appelée site textuel qui est une catégorie munie de la topologie de Grothendieck moyennant les familles couvrantes d'explications fragmentaires ; un principe compositionnel généralisé de Frege dit que tout préfaisceau d'explications fragmentaires sur un site textuel est en fait un faisceau
This thesis aims to establish a discourse interpretation theory named formal hermeneutics that applies rigorous mathematical methods in studying the process of interpretation of natural language texts supposed to be written “with a good grace” as the messages intended for human understanding; we call them admissible. In the phonocentric paradigm, a natural language is described in the category of textual spaces Logos. A particular genre of texts defines there a full subcategory of formal discourse schemes. For a given admissible text X, we introduce the category Schl(X) of sheaves of fragmentary meanings, called category of Schleiermacher, in termes of which a generalized Frege's compositionality principle is formulated, and we also introduce the category Context(X) of étale bundles of contextual meanings in termes of which a generalized Frege's contextuality principle is formulated. Established by the section-functor and the germ-functor, an equivalence of categories Schl(X)?Context(X), called Frege duality, gives rise to a functional representation for fragmentary meanings that allows one to describe the process of text understanding. We consider as linguistic universals the connectidness and the Kolmogoroff’s T0–separability of the phonocentric topology underlying to a text. In the logocentric paradigm of interpretation, our approach describes a natural language in a category named textual site which is a category endowed with a Grothendieck topology by means of covering families of fragmentary explications; a generalized Frege's compositionality principle states that any presheaf of fragmentary explications on a textual site is really a sheaf

From the philosophy of language comes a new critical way: seeing global writing as a model of the proper life. The philosopher of language must break the metaphysic of phonocentrism and open up new avenues for reflection on names, contexts, discourses, and signs.