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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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Speech is the way in which we appropriate, deploy and make use of language, and Saussure calls that "parole."
话语是我们使用语言，分配部署语言的结果，索绪尔叫它，个人语言“
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Heisenberg gets his PhD with Sommerfeld in Munich and then goes to Copenhagen to work with Bohr.
在慕尼黑的索末菲门下取得了博士学位,然后又去了哥本哈根,和波尔一起工作。
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He visited Vallombrosa when he was introduced to Galileo in Fiesole.
他被引见给尚在菲耶索的伽利略时曾经去过那里。
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By the first century, when Christianity was coming around, it was not so much the place where you'd go to see necessarily high theater, like Sophocles or Euripides or something like that.
公元一世纪，基督教诞生时，当时的剧院,上演的并不是什么高级戏剧，比如索福克勒斯或者欧里庇得斯的戏剧。
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The polis is not merely a city state in the same way as,let us say, the Mesopotamian city states of the third millennium B.C. Were.
那就是城邦不仅仅是一座城市,并不是像,我们说的公元前三千年的,美索不达米亚的城市
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The existence of that play shows to all of us just how seriously Socrates was taken by the greatest of his contemporaries and Aristophanes was along with Sophocles and Euripides and others among the greatest of the Greek playwrights.
这剧本的存在让我们所有人了解到,当代大师有多看重苏格拉底,包括亚里斯多芬尼斯,还有索夫克里斯,尤里庇狄思等大家,及其它伟大的希腊剧作家。
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But he got set up by somebody, by a French person--more about this in a minute, and he was supposed to meet somebody on a bridge overlooking the Saone River Lyon was at the confluence of the Rhone and the Saone.
但他被人设计了,被一个法国人--马上再说这个,他本来要和一个人在桥上见面,桥横跨在索恩河上,里昂在罗讷河和索恩河的交汇处
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Soon we'll know. First of all, we'd better say, as is already clear from what we've been quoting, language is not quite Saussurian.
我们很快就会知道，首先，从引文中很容易看出，语言不是索绪尔式的。
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This then is the object of Saussure's attention as a linguist and as a semiotician.
这就是索绪尔所注意到的,作为一个符号学家兼语言学家。
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Like the Russian formalists--and in a way like the New Critics -talking about their "academic" colleagues, Saussure is vexed by the messiness and lack of system in the study of linguistics.
这一点和形式主义者，新批评论者,这些学院派的人们很相像，索绪尔对语言学的杂乱,和无章感到恼火。
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Pauli was an Austrian who did his PhD under Sommerfeld in Munich and then post-doced with Max Born in Gottingen and also with Niels Bohr in Copenhagen.
泡利是个奥地利人,他在慕尼黑读博的时候导师是索末菲,他后来从医的时候,在哥廷根和曼克斯·波恩共事,在哥本哈根的时候和尼根斯·波尔共事。
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Language," says Saussure, "is not a function of the speaker."
根据索绪尔，语言不是个人的“
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Scholars who go to Geneva go for a variety of reasons when they look at the Saussure archive.
后来的学者们为了各种理由去日内瓦,当他们面对索绪尔的档案时。
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The art of dream interpretation places a very important role in this story, And dream interpretation was a developed science, Particularly in Egypt, and the other parts of Mesopotamia, but the Egyptians were known in the ancient world as dream interpreters.
解梦术在这个故事中有非常重要的作用，解梦术当时是发达的科学，尤其在埃及和美索不达米亚其它地区，但是在埃及人在古代就是以解梦人而被人所知。
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Here's where I come back to that example that I already gave you with a question mark next to it when I was talking about Saussure.
我这就要再讲一下我已经讲过的例子,就是我们讲索绪尔时讲到的那个存疑的例子。
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Linear A is earlier and it is associated with and it is clearly the language used by the Minoan kings at Knossos and other places.
类线形文字出现得较早,而且它已被确定与克诺索斯或其他地区的,米诺斯时期国王们所使用的语言有一定的关联
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But what is new in Saussure and what really is foundational in semiotics as a science is two things that Saussure then goes on to say about the sign.
但是说索绪尔创造性的开创了,符号学，是因为两件事,这两件事是。
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I don't know it positively. I'm about to give an example of this which I hope will flesh out what I'm trying to get across; let's look at a couple of passages in Saussure that may make the point.
不能主动地认识,更具体地举例来说;,我们来看看索绪尔是怎么论述这一点的。
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When he was shipwrecked on the island in which the goddess Calypso ruled,she fell in love with Odysseus, just as the fate of great heroes-- they are heroic and handsome, and fast and women love them.
有一次他的船,在海之女神卡吕普索的小岛附近搁浅,女神爱上了奥德修斯,像其他大英雄一样,他威风凛凛,英俊潇洒,迷倒万千女性
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The real sort of typical home of the kinds of things were talking about is Mesopotamia, modern Iraq, the Tigress, Euphrates Valley, which spread out beyond Iraq and went up into Syria and neighboring places.
我们所讨论的这些旧文明中的典型大约,起源于美索不达米亚,即现在的伊拉克,在底格里斯河,幼发拉底河流域,其范围超过了伊拉克,还包括叙利亚以及邻近地区
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In the Mesopotamian account, the gods themselves are created ; And they're not even created first, actually; The first generation of beings creates these odd demons and monsters, And gods only are created after several generations Marduk And the god of creation, Marduk, Is actually kind of a latecomer in the picture.
在美索不达米亚的描述中，众神本身也是被创造的,而事实上，他们还不是最先被创造出来的;,是最早的存在创造了那些恶魔和怪兽，而众神是在好几代之后才被创造的,而有创造能力的神是，他在创世的图景中是姗姗来迟的。
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The records make it perfectly clear that the kingdoms of Pylos and Knossos were bureaucratic monarchies of a type unexpected in Greece, but in many ways similar to some contemporary and earlier kingdoms in the eastern Mediterranean.
记录清晰地表明皮洛斯和,科索诺斯王国,是不同于希腊的君主专制政体,但在很多地方类似于,一些同期和早期的地中海东部的王国
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In other words, Freud, Sophocles, all of the other versions I have at my disposal, have equal merit as versions, but none of them is a transcendental signified, none of them is a blanket term, and none of them is the causal explanation or meaning of the myth.
换句话说，弗洛伊德，索福克勒斯，还有所有其它供我使用的版本，都用同样的优点，但它们中没有一个是超验所指，没有一个是概括性话语，没有一个是神话的随意解释或意义。
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What is a sign? Saussure's famous diagrams make it clear enough.
符号是什么，让我们来看看索绪尔有名的图标。
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So that what's new in Saussure's thinking about the relationship between signified and signifier is that the sign tied up in this relationship is both arbitrary and differential.
这就是索绪尔所贡献的了,能指和所指的关系,也就是符号的组成方式,是任意的，有差别的。
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From time to time, they wandered to Egypt or Mesopotamia often in search of pasture for their animals. And various details of their language, their customs, their laws, their religion, it's argued, seem to fit well into the period of the Late Bronze Age.
时而不时的，他们常在埃及或美索不达米亚游荡,为他们的牲口寻找牧场，大量关于他们的语言,他们的习俗，他们的律法，他们的宗教的细节，据说，都与融入了后青铜时期的特征。
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Deconstruction calls into question the distinction between language and thought in calling into question the distinction between signifier and signified, even though, as Derrida says, it can't do without a Saussurian vocabulary.
解构主义怀疑,语言和思想的区别，其方式是,怀疑能指和所指之间的区别，尽管如此，正如德里达所说没有索绪尔词汇也是不行的。
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