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Perhaps it is for thisthe cause of philosophical reflection for so long kept at a distance fromlanguage. Further as she constantly looked in the direction ofof life and labour of your search object, conceptual models, theirreal glubinnoi soil, she was given language only a passingattention; here it was mainly about removing thoseinterference that namoglu found in the language; for example, you hadto free word OTA alienation in the silent contents, orto give the language more flexibility and inner strength, toreleased from the spatiality of the mind, he or she can passthe movement of life in its own duration. Directlyand their own language returned to the thought only in the late nineteenthcentury. It is even possible to say that in the XX century, if notNietzsche was a philologist (and it is in this region was so wise,knew so much and wrote such good books), who firstapproached the philosophical problem of deep thinking about language. Andnow in the philosophical-philological spacewhich brings us to Nietzsche, all of a sudden languagehis mysterious variety, who had yet to master.Then appear as projects (perhaps delusional, butwho's to say it immediately?) themes of a universal formalization of alla speech therapist or a holistic interpretation of the world, which would be the sametime it a complete demystification, or the General theory of signs; orstill, the theme (historically it arose, no doubt, before the others)the relentless conversion, full vneseni all humanspeech in a single word, all the books -- in a single page,all over the world -- in one book. The great purpose to which he dedicated hisyourself until the end of his life mallarmé, and still fluctuatedus, gently reminding about yourself, she accompanies all ourefforts to reduce the fragmented being of language tohard, perhaps unattainable unity. AttemptMallarmé to close any possible speech in the fragile flesh of the wordthis material is quite thin ink line drawnon paper, responds essentially to the question that Nietzscheprescribed philosophy.
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