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In other words, language, according to Derrida, in the Saussurian tradition seems to privilege sound over script, over what is graphic.
换句话说，德里达认为，在索绪尔的理论中，音响比文字，更具优势。
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Derrida, as I said, believes in a kind of seamless web of discourse or discursivity. We are awash in discourse.
德里达，我说过，他相信有一种无缝的网,存在于论述或推论中，我们在论述中是处于同一水平线的。
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take a look at page 917, the left-hand column, where Derrida is talking not about Levi-Strauss but about Saussure.
看一下第917页，左边，这里德里达不是在说列维而是在说索绪尔。
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Derrida, I think, freely acknowledges in this essay the degree to which he is standing on Levi-Strauss's shoulders.
在我看来，德里达在这篇论文中，声明了,自己在何种程度上借鉴了列维的观点。
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So here's what, a little more than halfway down, the left-hand column, page 917, Derrida has to say about that.
所以这里，中部偏下，第917页左边，德里达说出了自己关于它的看法。
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So those are some remarks then on the differences and the similarities between de Man and Derrida.
关于德曼与德里达之间的,不同点和相同点，我要讲的就那些。
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There is a self-consciousness in the thinking about structure that we find in many places in Levi-Strauss that Derrida freely acknowledges in his essay.
在列维的作品中,我们能找到多处对结构认识的自觉,德里达在自己的论文中也承认了这种自觉的正确性。
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You've read all of one essay and you've read part of another, "Differance," and you've found him very difficult.
一整篇论文和另一篇论文的一部分，《延异》，大家已经发现了，德里达的作品很难懂。
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So this is Levi-Strauss' argument, and Derrida is interested in it because he recognizes its affinity with his own hesitation in talking about events, births, emergence and so on.
这就是列维，施特劳斯的论点，而德里达对此感兴趣是因为他意识到它与自己的犹豫类同,他在谈论语言的发展，诞生和危机等东西时的犹豫。
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Derrida is aware of it in advance. He says in effect, "Look, I know we're running this risk in saying everything is language," or, if you will here, everything is discourse.
德里达提前意识到了这一点，他说，“我就知道将一切都说成是语言是冒险的“,或者，如果你愿意，一切都是言语。
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The argument Derrida is making about the emergence of his "event" is that a new transcendental signified has actually substituted itself for man.
德里达有关他的“事件“产生的论点是“,新的超验所,指已经取代了人类。
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A center is both a center and not a center, as Derrida maddeningly tells us.
中心既是中心又不是中心，德里达令人恼火地这样告诉我们。
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I'd like to start with a little more discussion of Derrida before we turn to de Man.
首先我想再谈谈德里达,然后再讨论德曼。
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Derrida is claiming that language is different in the sense that it makes no sense to talk about it as standing outside of what's going on.
德里达称语言是不同的,因为站在语言之外谈论发生了什么是没有意义的。
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This then is an introductory moment in Derrida's thinking about centers.
这是对德里达关于中心的想法的介绍。
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This is a metaphor that Derrida frequently uses, as a kind of writing on the ear.
这是德里达经常用的一个比喻，就像在耳朵上书写。
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I have a tendency to put upon texts an inherent authority which is stronger, I think, than Derrida is willing to put on them.
我倾向于把一个固有的权威,放在文本之上，这个权威，我想，比德里达愿意放置的更强大。
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It's simply a distinction that can't be maintained, which is why he calls it an "event."
这个差别不容忽视，这就是为什么德里达称语言为事件“
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Metonymy is the delay or perpetual, as we gathered also from Derrida, differance of signification.
转喻具有那种延期和永恒的特质，这也是我们从法国人，德里达那本《书写与差异》的书中看出来的。
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In saying that, I want to move immediately to the differences with Derrida.
说到这点，我想快速地转到德里达的不同点。
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Derrida was, of course, a central figure in this.
德里达当然是这其中的一个重要人物。
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It deploys and manipulates those gross constituent units of thought in the ways that we saw, but notice what Levi-Strauss is saying in that essay as opposed to the passage Derrida has just quoted.
它通过我们看到的方式来,调动和使用那些大构成单位，但请注意列维在这篇文章里所说的,与德里达引用的，形成了鲜明的对比。
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Though he sometimes does talk about texts that we call "literary," indeed he very often does, nevertheless Derrida's position and the logic of that position suggest that we can't really reliably discriminate among genres.
尽管他有时确实会讨论被我们称为“文学“的文本“,事实上他经常如此，然而德里达的立场和他立场的逻辑,是我们不能够明确地划分文学的体裁。
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Also--this is to be kept in mind, and this is of course we'll have more to say about distinctions between them on Tuesday: Derrida is not a literary theorist.
请记住,周二我们会更详细地讨论他们之间的不同：,德里达不是一个文学理论家。
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There's an orgasmic element in what Derrida has in mind, so that when he speaks of "the seminal adventure of the trace," toward the end of your essay, you want to put some pressure on that word "seminal."
在德里达的思想中有一种兴奋的元素，所以当他在文章结尾处“,说到，“有创意的追溯之旅“时，大家想要将重点放在，“有创意的“上“
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Needless to say, it's the central word in Derrida, which is nevertheless not classifiable or categorizable, and so for that reason we can't really say Derrida is specifically a literary theorist.
不用说，这个词对德里达来说至关重要，然而我们确实无法对话语进行分类，因此，我们恐怕不能称,德里达为文学理论家。
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Now this is the point at which we need to say something about a number of key terms that Derrida uses to sustain this sort of criticism of traditional ideas of language.
所以现在我们需要说一些,德里达的关键词,这些关键词用来维持对语言的传统想法的批评。
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In other words, he's thinking about the development of Western culture.
换句话说，德里达在思考西方文化的发展。
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What he quotes from Levi-Strauss would seem, on the face of it, to have exactly the same kinds of reservation and hesitation about the emergence or birth of language that Derrida himself has.
他引用列维，施特劳斯的部分看上去，乍看起来，与德里达有同样的保留和迟疑,关于语言的诞生。
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Well, it was published originally as an article in 1979, but this is also near the end of a period of flourishing that Derrida's essay inaugurates, and other things have begun to become crucial.
它初次出版是在1979年，作为一篇文章发表，但是这也快到了繁盛时期的末端,德里达的论文出现的那个时期，其它的东西开始变得重要。
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