“无”沿着延异的踪迹走向“有”——用德里达的延异理论诠释老子的“无”

＂无＂沿着延异的踪迹就会走向它的反面——＂有＂,＂无＂就是＂有＂。＂无＂这一能指符号是对感性直观上缺席的事物的不在场的替补,感性直观上缺席的事物在非理性直观上却是在场之物。从感性直观来看,＂无＂是无形的;从非理性直观来说,＂无＂却是有形的。正是因为＂无＂就是＂有＂,并且＂无＂还是有形的,所以人们才能以＂无＂为用、以＂无为＂为＂有为＂。虽然＂无＂就是＂有＂,但是＂无＂又不同于＂有＂,不同形式的＂无＂是不同形式的＂有＂,＂无＂和＂有＂构成差异的嬉戏系统。＂无＂和＂有＂都不能单独存在,二者只能存在于这一差异的嬉戏系统之中。＂无＂和＂有＂的关系体现了语言的游戏性。游戏性的语言为人们建构一个开放的、自由的、诗意的生活世界提供了可能。

"Non-being" Going to "Being" along the Trace of Differance——Explaining Lao Tzu's "Non-being"with Derrida's Theory of Differance

＂Non-being＂ would evolve to its opposite（＂being＂） along the trace of difference,and thus＂Non-being ＂ is ＂being＂.As a signifier,＂non-being＂ serves as the substitute of absent things in the sensational sensuous,which is present on the scene in the irrational sensuous.＂Non-being ＂ is both shapeless in sensational sensuous and shaped in irrational sensuous.The reason that people can apply ＂non-being＂ as ＂being＂,＂inaction＂ as ＂action＂ lies in the fact that＂non-being＂ can be being and shaped.＂Non-being＂ is same as and different from ＂being＂at the same time.The ＂non-being＂ of different kinds is just the ＂being ＂ of different kinds.＂Non-being＂ and ＂being＂ constitutes a play system of difference.Unable to stand alone,＂non-being＂ and ＂being＂co-exist in this play system of difference.Their relationship reflects the playfulness of language,which feasibly provides an open,free and poetic world.