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Abstract

I think philosophy of the world, as far as I know, can be reduced historically to two categories, that is to say constructionism and deconstructionism. The constructionism is divided into two genres of philosophy: instrumentalism and finalism. Instrumentalism seeks for the truth solving temporally worldly problems, while finalism looks for resolving permanently metaphysical problems. At any rate they may be in common called as philosophy of intellect. This philosophy is made by human consciousness willing to create civilization apart from nature which moves unconsciously without any artefactual effort. That philosophy appeared from human consciousness and social need produces both instrumentalism and finalism. The former can be also named as econo-technical, while the latter called as socio-moral. Econo-technical truth asks for expedience, while socio-moral truth calls for justice. But from the deconstructive point of view, those two kinds of truth uttered from the philosophy of intellect have necessarily their counter-truth. That is to say that the truth of expedience IS coveted with functionalistic counter-truth, and the truth of justice IS always accompanied by th counter-truth of fightism. All kinds of philosophical and intellectual truth don't exist without their counter-truth. For example, freedom doesn't function without licence, and equality doesn't work without equalization. Moreover the philosophy of intellect, whether instrumental or final, is attached firmly to the logic of alternative. This logic isn't likened to differance in Derridean terminology. The philosophy of difference deconstructs all sorts of unilateral possibility to select only econmo-technical interest or socio-moral justice. Such an impossibility consists in the essence of natural power of cosmic desire. For the essence of such a power consists of pertinent difference. We can call such a desire is familiar with natural unconscious whose the essence is no more than <It>; <its> desire is different from human desire of egoity. Natural desire of cosmic power maintains double sides of one fact. These double sides of one fact is similar to pertinent difference or differance. What Heidegger describes as <Being:Nothingness:Sameness> is no less than Being is together with the same as Nothingness. It is to say that good is together with the same as evil; benefit is together with the same as loss; justice is together with the same as fighting mind. We can see that mutual sympathy in nature is together with the same as mutual antipathy. Those two cannot exist separately. This pertinent difference belongs to necessary fact of unconscient nature. But human desire only centered upon egoity looks for unilateral aspect of natural binarism.