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Additional info for Chomsky and Deconstruction: The Politics of Unconscious Knowledge
Another way to say this is that Chomsky asserts a garden-variety metaphysics of presence, one that builds upon traditional Platonic and Aristotelian notions of speaking. As a case in point, Chomsky is straightforwardly Socratic in his critique of electronic media technology: “[F]ace-to-face contact is an extremely important part of human life and existence and developing self-understanding and the growth of a healthy personality and so on,” he states. “You just have a different relationship to somebody when you are looking at them than when you’re punching away at a keyboard.
In Parmenides (1992), Heidegger notes that the ancient Greeks construed the concept of the “false” (or (psuedos) to mean cerebral hermeneutics / 25 that which allows something other than what is to appear: hence, the “false” for the Greeks was a concealment that unconceals. Heidegger observes then that truth and falsity must be thought of in relation to one another. Another way to say this is that the empirical trace is always already a trace of the real. The Greek notions of truth as aletheia (or unconcealment) and the false as pseudos (or a concealment that unconceals) were later displaced by the Latin notions of truth as veritas (or the correct) and falsum (or the incorrect).
Not surprisingly, at the conclusion of his study, Chomsky is compelled to acknowledge that, “The entire discussion of phonology in this book suffers from a fundamental theoretical inadequacy” (400). This is so, he admits, for [t]here is nothing in our account of linguistic theory to indicate that the result would be the description of a system that violates certain principles governing human language. To the extent that this is true, we have failed to formulate the principles of linguistic theory, or universal grammar, in a satisfactory manner.