Silence, for Cioran, plays a very
important role in his thought, for it is by this that we can possibly
get to the foundation of our being human within the universe. To quote:
„A sudden silence in the middle of a conversation suddenly brings us
back to essentials: it reveals how dearly we must pay for the invention
of speech.‟ Not only does this quote exemplify again the negativity
about our being linguistically oriented, but it also shows how silence
„brings us back to essentials‟, how it roots us in our original
foundations as prelinguistic beings. By our rooting in silence we can
gain a far greater knowledge of reality due to the fact that it will not
become obscured or distorted by language. For Cioran
places a great emphasis in a truth in wordlessness, in a proper
connection with the world and the universe by solitude and silence. This
is best exemplified in two illuminating quotes: „Is it not indecent to
display one‟s secrets, to proffer one‟s very being, to tell and to tell
oneself, whereas the fullest moments of one‟s life have been known in
silence, in the perception of silence?‟ „True contact between beings is
established only by mute presence, by apparent non-communication, by
that mysterious and wordless exchange which resembles inward prayer.‟
In both of these quotes it is apparent that silence, as an inwardly
directed solitude, brings a rich connectedness with the universe and the
beings/objects which reside in it. In solitude we move retrograde back
to a primordial innocence between ourselves and the universe, before
any such dialogical shackling occurred; through silence we can regain
that original prelinguism and, by this, attempt to ameliorate and mend
the damage we have done to the ontology of reality and the universe by
language.
Language and Silence: A Discussion Between Gadamer and Cioran on the Prerequisite of Language in Human Being
Brendan Dean
Existence - system of null-functions activated into partial non-nullity by ignorance.
The Void, of which it cannot be said that it is or is not, nor that it has consciousness or has none, while it denies absoluteness to any experiential value (alike to being and to consciousness) cannot be identified. And that is the doctrine of not-self (anatta) as I see it in one aspect at present. This voidness cannot be “is-ed” and so introduced into the worldly scheme, except as the denial of absoluteness of all particular values. It has no more effect on ordinary life than the theory of relativity. But just as that theory completely alters calculation of enormous speeds, so, as I see it, this void-element completely alters calculations of extraordinary situations, of death (as killing, suicide or the partner of old age). N.T
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