Другой в постмодернистском концепте «дифферанс» Жака Деррида

Abstract

Postmodernism as a paradigm of culture in the 1960s-90s offers his own view on the problem of plurality. Plurality in the form of differences has an ontological character, which makes it possible to see in each phenomenon, culture, person, community an individual, constantly revealing itself and its own capabilities. The part, not the whole, the identical, the total, is declared primordial and equal. Differences and plurality become possible as independent constructs as a result of a cultural worldview turn in relation to the understanding of the Other. European culture and the whole world have done a great job of overcoming stereotypically negative views on the phenomenon of being different, other, going beyond the socio-cultural, biological, gender norms or what is commonly considered as such. The category of the Other is complex and is interpreted differently by scientists. Moreover, it is diversely represented in cultural models and national forms of thinking. Otherness, on the one hand, is individuality, distinctiveness, which allows you to be original, individual. On the other hand, it can be imperceptibly constructed by socially powerful practices. In any case, the Other undermines the totality by incorporating differences into it, or, in the language of Jacques Derrida, differences. “Difference”, includes several semantic constructions-words, simultaneously present in it. This is “difference” - difference, distinction, dissimilarity, inconsistency, differentiation; as well as “differe” - to postpone. postpone; “fero” - to carry. wear. The result of being in constant motion and mutual transition of meanings is the understanding of “difference” as a neologism. including “distinguish. delay. bear”. Its content casts doubt on the legitimacy of identity as the main mental construct of Modern culture. since it includes the plurality of Others. The phenomenon of the Other in “difference” overcomes the metaphysical nature of logocentrism. The term itself indicates the initial presence of otherness in a person. society. culture. more precisely. the procedure for replacing “e” with the letter “a” (“differance” instead of “difference”). “A” - “Other” is designed to make the construction of in “difference” mobile. ambiguous. revealing potential differences in a word. concept. person. etc. The other makes “difference / distinction” different from the meanings and contexts present in it. as well as from other objects and processes. In this sense. “difference” cannot be reduced to any one of the meanings. This does not mean. however. that difference denies connection. interaction as such. The Other decomposes the homogeneity of the European and daughter civilizations. resorting to a variety of methods and benefits. most often using marginalized practices. escaping from unambiguity and absolutizing totality. In this regard. the Other in “difference” is aimed at including diversity. plurality. recognition of different ways and models of the development of personality and civilization in the field of human culture and society.