{"id":21435,"date":"2024-11-04T12:17:33","date_gmt":"2024-11-04T11:17:33","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=21435"},"modified":"2024-11-04T12:40:33","modified_gmt":"2024-11-04T11:40:33","slug":"contra-la-paraula","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/ca\/contra-la-paraula\/","title":{"rendered":"Contra la paraula"},"content":{"rendered":"

Contra la paraula<\/h1>\n
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wal_172619. \/ Pixabay<\/figcaption><\/figure>\n

Llic\u00e8ncia Creative Commons<\/a><\/p>\n

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H\u00e9ctor Cerezales Magallanes<\/strong><\/div>\n
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Que per tot arreu hi ha text<\/strong> sembla un fet, ens envolten els documents, els contes i les hist\u00f2ries. I \u00e9s m\u00e9s, hi ha qui diu que, en n\u00e9ixer, ens llencen a un m\u00f3n parlat. Es diu fins i tot, ho va dir Jes\u00fas Ib\u00e1\u00f1ez, que all\u00f2 social \u00e9s de l’ordre del dir, que est\u00e0 fet de dictats (el que cal dir) i d’interdiccions (all\u00f2 que est\u00e0 prohibit dir). El primer Wittgenstein<\/strong> ens va advertir (encara que m\u00e9s tard se\u2019n desdigu\u00e9s) que del que no es pot parlar millor \u00e9s callar, que els l\u00edmits del llenguatge s\u00f3n els l\u00edmits del m\u00f3n, que no hi ha un l\u00edmit exterior al llenguatge. S’arrib\u00e0 a l’extrem d’afirmar que la consci\u00e8ncia humana sorgeix del llenguatge, que les estructures (Saussure<\/strong> ho va dir) del llenguatge s\u00f3n les estructures de la nostra percepci\u00f3 del m\u00f3n.<\/p>\n

S’han dit moltes coses sobre el dir, perqu\u00e8 el dir ens envolta, l’habitem i ens habita, i en l’enfonsament del llenguatge, diu Fernando Colina<\/strong>, hi ha la psicosi. El llenguatge, fins i tot quan el polvoritzem mitjan\u00e7ant la glosol\u00e0lia esquizofr\u00e8nica, ens persegueix i no ens d\u00f3na treva. Fins i tot es diu que al principi va ser el verb, que D\u00e9u deia aix\u00f2 i aix\u00f2 es feia, aix\u00ed, del no-res, que all\u00f2 que D\u00e9u deia anava a missa i que despr\u00e9s mai m\u00e9s no se\u2019n desdeia.<\/p>\n

De fet, des de l’Hel\u00b7lenisme i al llarg de tota la Modernitat, la filosofia abandona la pregunta per l’\u00e9sser (en qu\u00e8 consisteix ser, qu\u00e8 \u00e9s ser) per la pregunta per la validesa de l’enunciat. Ja queda lluny aquella pregunta metaf\u00edsica que Felipe Mart\u00ednez Marzoa<\/strong> descrivia com l’intent de \u00abdir\u00bb el joc en qu\u00e8 tot dir es mou i hi habita ja des de sempre.<\/p>\n

Molt m\u00e9s tard, es diria que des de Plat\u00f3<\/strong> all\u00f2 que domina el pensament \u00e9s la metaf\u00edsica de la pres\u00e8ncia, la pres\u00e8ncia sense m\u00e9s ni m\u00e9s, sense que quedi cap ombra que no sigui mera aparen\u00e7a. I \u00e9s que quan el fenomen del llenguatge pren pres\u00e8ncia i protagonisme i se sobredimensiona, la pres\u00e8ncia de les coses esdev\u00e9 tan inn\u00f2cua i \u00f2bvia i manejable com una paraula escrita a llapis en un oce\u00e0 de full en blanc. I llavors les matem\u00e0tiques s\u00f3n el llenguatge de la natura, l’ADN \u00e9s el llenguatge de la vida, el pensament i el m\u00f3n funciona mitjan\u00e7ant met\u00e0fores; i a l’era de la postveritat<\/strong><\/em> els fets no diuen res m\u00e9s que all\u00f2 que es vulgui fer que diguin a cada moment. Aleshores sembla que ara el que diem que som i que fem \u00e9s m\u00e9s important que el que som i fem; \u00e9s igual que el quadre estigui en blanc, si jo ho envolto de discurs pot significar qualsevol cosa que jo decideixi. Si tu dius que aix\u00f2 \u00e9s un fet, jo puc dir que tinc un fet alternatiu.<\/p>\n

Doncs b\u00e9, arribats en aquest punt on ni del que s’ha fet hom no pot estar d’acord que \u00e9s un fet, i ja ni es recorda que som el que fem amb el que han fet de nosaltres, com deia Sartre<\/strong>, ni el que li va contestar Simone de Beauvoir<\/strong>, que de vegades el que han fet de nosaltres pesa massa, ni el que despr\u00e9s va afegir Judith Butler, que, sigui com sigui, podem desfer aix\u00f2 que han fet de nosaltres, tornem al principi. Aix\u00f2 se suposava que era un escrit contra la Paraula<\/strong>. Per\u00f2 les aproximacions al fenomen ling\u00fc\u00edstic que hem apuntat semblen sobrevolar el mateix fenomen, i creiem que aix\u00f2 \u00e9s perqu\u00e8 se\u2019l confon amb l’escriptura.<\/p>\n

L’escriptura \u00e9s, com diu Pablo Navarro Sustaeta<\/strong>, un dispositiu d’interacci\u00f3 virtual, com ho \u00e9s el cinema, la r\u00e0dio, els diners o Internet, turbines de dissipaci\u00f3 intencional, que desfan els objectes que les nostres intencions fan i que generen estructures dissipatives que constrenyen la societat i les nostres consci\u00e8ncies. El preu d\u2019augmentar les possibilitats d\u2019interacci\u00f3 \u00e9s l\u2019augment de l\u2019opacitat social, que les ci\u00e8ncies socials, cadascuna a la seva manera, procuren aclarir. Per\u00f2 a aquestes al\u00e7ades de la Hist\u00f2ria, es d\u00f3na la circumst\u00e0ncia que ja s’han dit tantes coses, s’hi ha publicat tant i hi ha tant soroll bibliom\u00e8tric que hom t\u00e9 la impressi\u00f3 que tot est\u00e0 escrit ja, que el que jo desconec segur que alg\u00fa ho coneixer\u00e0, que fins i tot all\u00f2 desconegut, incognoscible, all\u00f2 que est\u00e0 m\u00e9s enll\u00e0 dels l\u00edmits del coneixement, s\u00ed que pot ser conegut, que el coneixement \u00e9s nom\u00e9s una possibilitat entre altres, una opini\u00f3 entre altres. \u00c9s com si hagu\u00e9ssim oblidat all\u00f2 que plantejava la filosofia antiga i que fracassava en el seu intent de dir-ho: el joc en qu\u00e8 es mou i habita tot dir; car en dir-ho s’atura el joc.<\/p>\n

Preguntem-nos llavors: i si el llenguatge \u00e9s ja des de sempre el vehicle que fa servir la consci\u00e8ncia per ser conscient d’altres consci\u00e8ncies i de si mateixa? \u00c9s possible que h\u00e0gim arribat a l’absurd de considerar m\u00e9s rellevant l’autom\u00f2bil que el viatge i els que hi viatgen?<\/p>\n

Doncs b\u00e9, si \u00e9s aix\u00ed\u2026 guardem un minut de silenci per la mort del\u2026 silenci.<\/p>\n<\/div>\n

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Font:\u00a0educational EVIDENCE<\/strong><\/p>\n

Drets:\u00a0Creative Commons<\/strong><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Que per tot arreu hi ha text sembla un fet, ens envolten els documents, els contes i les hist\u00f2ries. I \u00e9s m\u00e9s, hi ha qui diu que, en n\u00e9ixer, ens llencen a un m\u00f3n parlat. Es diu fins i tot, ho va dir Jes\u00fas Ib\u00e1\u00f1ez, que all\u00f2 social \u00e9s de l’ordre del dir, que est\u00e0 fet de dictats (el que cal dir) i d’interdiccions (all\u00f2 que est\u00e0 prohibit dir).<\/p>\n","protected":false},"author":4,"featured_media":21404,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_FSMCFIC_featured_image_caption":"","_FSMCFIC_featured_image_nocaption":"1","_FSMCFIC_featured_image_hide":"","footnotes":""},"categories":[235,232],"tags":[835,2042,2043],"class_list":["post-21435","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-filosofia-ca","category-humanitats","tag-llenguatge","tag-paraula","tag-slienci"],"yoast_head":"\nContra la paraula - Educational Evidence<\/title>\n<meta name=\"description\" content=\"Que per tot arreu hi ha text sembla un fet, ens envolten els documents, els contes i les hist\u00f2ries. 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