The Derridean standpoint has made it challenging for philosophy to affirm a non-dualistic view of the world. If signification is a process where linguistic signs are always postponed or in deferment, then it is impossible to cultivate experiences without recurring to metaphysical thought. However, third generation Kyoto School thinker, Ueda Shizuteru, complicates this viewpoint. What Ueda describes as “exiting of language and exiting into language” is the dynamic movement of Zen experience that instantiates how language can be torn through and (...) resurrected. As a reversal of Derrida who prizes linguistic signs over experience, Ueda’s view of Zen seeks to set limits to language without denying its inherent existence by clarifying how humans live in a two-fold world of the metaphysical and non-metaphysical. In order to make the latter visible, however, Ueda speaks of how absolute silence operates as a negation of Being, that which brings forth the world of infinite nothing, accompanied by an infinite stillness and openness that is undisturbed by the utterance of words. And yet the implications of Derrida’s method of critique are something Zen must also confront. Since human experience cannot avoid the world of metaphysics by virtue of existing as signs inscribed in the historical context, Zen must ethically examine the repressiveness of its inherited linguistic structure in the return to the world of signs. In the attempt to dispel this particular tension between Derrida and Ueda, this article, as a concluding point, will close the gap between their view of language and freedom by demonstrating how the compassionate vow of the bodhisattva can interrupt the problems of exclusion and marginalization brought on by linguistic production. (shrink)