希腊人称它们为神话和逻各斯。
这种双重性认识是对逻各斯中心主义的颠覆和解构。
This ambivalence subverts and deconstructs logos centre doctrine.
他主张“逻各斯”是神圣的但并非上帝，是半神半人。
He taught that the "Logos" was divine but less than god, a sort of demigod.
一种解决的办法是把“逻各斯”视为上帝的一个不同形式。
One solution was to see the "Logos" as a different mode of God's being.
马克思的哲学是以逻各斯“去揭示存在”，因而也是一种存在论。
Marx's philosophy is also a kind of ontology in that it tries to interpret "being" in terms of logos.
如果你不听从我本人而听从逻各斯，承认一切是一，那就是智慧的。
It is wise, listening not to me but to the report, to agree that all thing are one. .
古希腊人对“逻各斯”的惊异成就了古希腊的早期哲学，成为整个西方哲学的开端。
It is the wonder at Logos that had led to early ancient Greek philosophy which has been considered as the beginning of the western philosophy.
为了开启文化间哲学的可能性，作者引入了神话的功能，并以此与逻各斯的功能互补。
In order to open the possibility of intercultural philosophy, the author introduces the function of mythos, which complements the function of logos.
西方新史学与后现代主义思潮同步，是在史学领域对西方传统形而上学或逻各斯中心主义的颠覆。
Western new historiography goes together with postmodernism, which is the subversion of Western traditional metaphysics and Logos centralism from a historical perspective.
进而，揭示了在这一变化中，逻各斯最始源的意义已迷失。逻各斯成为了逻辑，思想被逻辑所遮蔽。
Moreover, he revealed that logos' original significance was lost in this variation, logos became logic, thought was covered by logic.
解构主义经过艰难的跋涉，最终又回到它所批判的起点，并形成一种新的逻各斯——解构的逻各斯。
Deconstruction is end to returning to its point of departure again after a trudge difficultly, and becomes a kind of new logos-the logos of deconstruction.
我听过许多人讲演(逻各斯)，在这些人中间，没有一个能够认识到智慧是与一切事物有别的东西。
Of all those whose account I have heard, none has gone so far as this: to recognize what is wise, set apart from all. .
在哲学领域内统治西方两千多年的逻各斯中心主义思想（即理式）在当代受到许多人不约而同地质疑。
The logo centrism that rules the western philosophical field for more than two thousand years is questioned by many scholars spontaneously in contemporary time.
在张隆溪《道与逻各斯——东西方文学阐释学》中，存在着哲人的矛盾、诗人的矛盾、作者自身的矛盾。
In ZHANG Longxi's Doctrines and Logos-An Interpretation of Eastern and Western Literature, there exist the contradictions of the philosopher, the poet and the author himself.
逻各斯(“理性”)是思维的实用主义模式，使我们能够在世界上有效地工作，也因此，不得不准确地回应外部现实。
Logos (" reason ") was the pragmatic mode of thought that enabled us to function effectively in the world and had, therefore, to correspond accurately to external reality.
在古典存在论(是论)中，真理异变为真知，逻各斯成为思“它是”(逻辑地说)，而存在则被做成是者。
In the classical ontology, aletheia changed into true knowledge, logos changed into contemplating "it is" (logically speaking), and physis changed into Being.
逻各斯、真理和正义是形而上学的三个核心概念，形而上学就是以这三个概念建立起自己的体系并影响到传统诗学的。
Metaphysic has three core conceptions of logos, truth and justice, on the basis of which metaphysic built it's own system and affected the traditional poetic.
但随着西方人认知水平的不断提升，他们在对“逻各斯中心主义”的狂热追求中，不断摧毁着自己塑造的“精神家园”。
But with the rising level of Western knowledge, they are the"logocentric" fanatical pursuit, and continue destroying itself as the "spiritual home.
女性主义从后现代主义那里引入了差异概念与权力话语理论，使其对“逻各斯中心主义”与传统形而上学的解构与批判达到了一个新的高度。
Borrowing "difference" concept and "power discourse" theory from postmodernism, feminism has pushed its deconstruction and criticism to logos-centrism and traditional metaphysics to a new height.
我们将从柏拉图“理式”这一概念谈起，“理式”决定了口头语言高于书写文字的传统（译者注：即德里达所谓的“逻各斯中心主义”），并奠定了西方形而上学的传统。
We will start with the Platonic idea of logos that assigns speech a superior position over writing and defines the tradition of western metaphysics of language.
我们将从柏拉图“理式”这一概念谈起，“理式”决定了口头语言高于书写文字的传统（译者注：即德里达所谓的“逻各斯中心主义”），并奠定了西方形而上学的传统。
We will start with the Platonic idea of logos that assigns speech a superior position over writing and defines the tradition of western metaphysics of language.
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