1887

n Koers : Bulletin for Christian Scholarship = Koers : Bulletin vir Christelike Wetenskap - A Derridarean critique of Logocentrism as opposed to Textcentrism in John 1v1 : original research

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Abstract

In Kelber's hermeneutics of John, the notion of the pre-existence is central. The , in his reading, is prior to the realm of history and outside the reality of the narrative text. I have argued that the in John can be seen as a leading case of logocentrism as coined by Derrida. The term 'logocentrism' refers to the Graeco-Christian or Johannine Platonic tradition according to which written language belongs to the realm of the imperfect whereas true knowledge pertains to the pre-existent, personified . Derrida provides an uncompromising critique of logocentrism. He read Western theology and philosophy not in terms of a fading logocentrism and a rise of textcentrism, but rather in terms of the illusion of logocentrism. Derrida's principle of distress is the referential paradigm of language. The linguistic sign is defined by the signifier and the signified. The signifier constitutes the visible marks committed to paper and the signified is the so-called meaning we attached to them. For Derrida, written language is generally seen as inferior whereas spoken language takes on transcendental significance and an ontological status to the referent of language. The Western tradition of philosophy and theology views writing as exterior whereas speech appears as innocent. Derrida's logocentrism approach challenges the privileging of speech over writing in the referential system, accusing Western theology and philosophy of falsely enslaving the sign by establishing a transcendental signifier over against writing. In this article, these ideas of Derrida are applied by reading the in the Johannine narrative from the perspective of orality and textuality.


In Kelber se hermeneutiek van Johannes is die pre-eksistensie van die sentraal. Die , volgens sy lesing, gaan vooraf aan die historiese gebied en staan buite die realiteit van die narratiewe teks. Ek het geargumenteer dat die by Johannes beskou word as 'n eksemplariese geval van logosentrisme, soos Derrida dit omskryf het. Die term 'logosentrisme' verwys na die Grieks-Christelike of Johanneïese Platonistiese tradisie waarvolgens geskrewe taal tot die onvolmaakte hoort, terwyl ware kennis verband hou met die vooraf-bestaande, gepersonifieerde . In sy werk bied Derrida 'n ongekompromitteerde kritiek op logosentrisme. Hy lees Westerse teologie en filosofie nie in terme van 'n wegvaag van logosentrisme en die opkoms van tekssentrisme nie, maar eerder in terme van die illusie van logosentrisme. Derrida se noodbeginsel is die verwysingsraamwerk vir taal. Die taalteken word omskryf deur die betekenaar en betekende. Die betekenaar konstitueer die sigbare merkies op die papier geplaas en die betekende is die sogenaamde betekenis wat ons aan hulle heg. Volgens Derrida word geskrewe taal in die algemeen as minderwaardig beskou terwyl gesproke taal transendentale betekenis verkry en 'n ontologiese status met betrekking tot die verwysing van taal. Die Westerse tradisie in filosofie en teologie sien skrywe as uiterlik terwyl praat as onskuldig verskyn. Derrida se logosentriese aanpak val die bevoorregting van praat bo skrywe in die verwysingsraamwerk aan en beskuldig Westerse teologie en filosofie dat dit die teken valslik verslaaf deur 'n transendentale betekenaar teenoor skrywe te stel. In hierdie artikel is bogenoemde idees van Derrida toegepas deur die in die Johanneïese narratief uit die oogpunt van oraliteit en tekstualiteit te lees.

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/content/koers/79/1/EJC157876
2014-01-01
2016-12-04
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