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Woman's vagina falls out

LordVeron

By LordVeron
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Hmm. My former post caused me to contemplate Derrida's discussion of the "mark of deletion" as used by Heidegger.

The restoriation of being as "transcending" the categories of the entity, the opening of the fundamental ontology, are nothing but necessary yet provisional moments. From The INtroduction to Metaphysics onwards, Heidegger renounces the project of and the word ontology. The necessary, originary, and completely irreducible dissimulation of the meaning of being, its occultation within the very blossoming forth of presence, that retreat without which there would be no history of being which was completely history and the history of being, Heidegger's insistence on noting that being is produced as history only through the logos, and is nothing outside of it, the difference between being and the eternity - all this clearly indicates that fundamentally nothing escaped the movement of the signifer and that, in the last instance, the difference between signified and signifier is nothing. This proposition of transgression, not yet integrated into a careful discourse, runs the risk of formulating regression itself. One must therefore go by way of the question of being as it is directed by Heidegger and by him alone, at and beyond onto-theology, in order to reach the rigorous thought of that strange nondifference and in order to determine it correctly. Heidegger occasionally reminds us that "being" as it is fixed in its general syntactic and lexicological forms within linguistics and Western philosophy, is not a primary and absolutely irreducible signified, that it is still rooted in a system of languages and an historically determined "significance" although strangely privileged as the virtue of disclosure and dissimulation; particularly when he invites us to meditate on the "privilege" of the "third person singular of the present indicative" and the "infinitive." Western metaphysics, as the limitation of the sense of being within the field of presence, is produced as the domination of a linguistic form. To question the origin of that domination does not amount to hypostatizing a transcendental singified, but to a questioning of what constitutes our history and what produced transcendentality itself. Heidegger brings it up also when in Zur Seinsfrage, for the same reason, he lets the word "being" be read only if it is crossed out (kreuzweise Durchstreichung). That mark of deletion is not, however, a "merely negative simbol" (p. 31) [p. 83]. That deletion is the final writing of an epoch. Under its strokes the presence of a transcendental signified is effaced while still remaining legible. Is effeced while still remaining legible, is destroyed while making visible the very idea of the sign. In as much as it de-limits onto-theology, the metaphysics of presence and logocentrism, this last writing is also the first writing.
Edited by SeverIan
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