3. A philosophy holding that all forms of thought are based on an external point
of reference which is held to exist and given a certain degree of authority.
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Derrida identifies in all of Western philosophic traditions, a logocentrism or
“metaphysics of presence”.
It refers to the tradition of Western science and philosophy that regards words
and language as a fundamental expression of an external reality.
"Logocentrism" is a term coined by the German philosopher Ludwig Klages in
the early 1900s.
4. Logocentrism, as manifested in Saussure's phonocentrism, holds that
speech (which brings thought) is a privileged, ideal and self preserving
identity through which all discourse and meanings are derived.
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Today, logocentrism is thought of as a primarily Derridean term.
Logocentric thought privileges speech for this characteristic as well as its
interiority – “thinking to oneself” is typically thought of as internally “hearing
oneself speak” rather than “reading one’s own writing.”
Per Derrida, logocentric thought is thought that privileges the “logos” as the
central principle of philosophy.
5. Derrida’s philosophical contention against logocentrism will provide
elucidating insight into the nature of such an ordering. But first, we must
understand his argument.
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Derrida criticizes logocentric thought for relying on an uninterrogated
metaphysical assumption.
This kind of assumption relies on the forced closure of structures, a closure
which will produce a tendency towards positive truth values.
Derrida questions the “metaphysics of presence” which underlie
logocentrism by applying the concept of “trace.”
6. Derrida makes a critical step in philosophy by simply attending to his
medium in critical terms outside the realm of the hermeneutic.
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Critical thought about logocentrism is really about attentiveness to
the materiality of communication and the implications of such a project.
Extant, specific languages make communication material, and exploring the
interplay of terms within a linguistic system is what Derridean deconstructive
projects hinge upon.
In criticizing logocentrism’s privileging of speech on the grounds of the
metaphysics of presence, Derrida does not wish to assert that writing is in
some sense superior or more essential.
