The Proto-politics of Reconciliation: Lefort and the Aporia of Forgiveness in Arendt and Derrida

Reconciliation is often suspected of being an inherently ideological concept in the sense that it fosters acquiescence to a social order that is neither necessary nor desirable. In particular, it is sometimes argued that this is because reconciliation is a religious concept that has been transposed into political discourse. This transposition is seen to be inappropriate because reconciliation presupposes a prior social unity that needs to be restored when, in fact, no such unity has ever existed between historical antagonists. In this article, I argue that the presupposition of a social unity is, indeed, always in danger of becoming ideological to the extent that this unity is conflated with the nation. However, the invocation of a counterfactual social unity or ‘polity’ also potentially enables the staging of a reconciliatory politics in a way that politicises the terms of association between former antagonists.     

Impatience: On Derrida,Milbank and the Decision

Abstract

Derrida has long served as a foil, in the work of John Milbank, and represented the neo-pagan nature of much contemporary philosophy. He appeared in Theology and Social Theory as one of the heirs of Nietzsche, politically justifying and ritualizing violence. In the Vico books, Derrida appears again, contrasted with Vico's ability to imbue language not only with constituting power, but with a teleologically oriented realism. This theme is expanded in subsequent works, where Milbank makes Christological and Trinitarian studies of linguistic difference, and accuses Derrida's thought of degenerating into nihilism. Nonetheless, Milbank and Derrida are disturbed by a similar problem. There is, for both, an irrational moment at the foundations of political life that calls out for a decision. For Derrida this decision institutes the whole order of meaning, undergirded by the quasi-transcendental structure of writing. According to Milbank, this renders all content arbitrary, leaving Derrida unable to imagine a genuinely meaningful world. Milbank argues, instead, that the important decision is whether or not one will see the content of experience as meaningful or meaningless. Derrida's denial of meaning, which is also a denial of God, is ungrounded. One ought, instead, see the world as the image of God.     

The domestication of animals

Juliet Clutton‐Brock. Domesticated Animals from Early Times.Austin: University of Texas Press; London: The British Museum, 1981. 208 pp. $24.95.     

Believing in the USA: Derrida,Melville and the Great American Charlatan

ABSTRACT

This essay considers the relationship between the prophet and the charlatan, particularly as they figure in the contemporary American political landscape. It argues that at moments of democratic political crisis these figures arise and reveal the vacancy of sovereignty within the democratic model. The essay treats Herman Melville’s The Confidence-Man along with Jacques Derrida’s writings on democracy and the apocalyptic tone as resources in this endeavor. It considers as well why recent worries over the status of facts in the era of “fake news” have led to critiques of deconstruction.     

Friedrich Sunder and the boundaries of gender

The article explores the gendered imaginary in the Gnadenleben of Friedrich Sunder (1254–1328) and the formation of clerical masculinity in the context of feminine devotional life. Friedrich Sunder worked as a convent chaplain for a Dominican female community and lived within the convent's area. In his book Sunder employs language, images and devotional practices that can be considered in medieval culture to have been feminine. Almost simultaneously, however, he applied masculine roles and emphasised his own manliness. Although Sunder accepted female forms of religiosity and wrote on practices that were considered especially suitable for women, at the same time his priestly masculinity was defined by the physical boundary the cloister created between the enclosed feminine religiosity and that of a pastoral masculine priesthood. His discussion of gender within the mystical frame defined the boundaries of his own masculinity in the web of different traditions of both the proper way of life and the gendered nature of religious practices.     

The Mundane and the mystic: Constructions of human relations with the animal world in Brunei-Dusun and other Bornean folktales

The paper offers a broad six-part classification not only for the animal tales of the Brunei-Dusun (see E.M. Kershaw's 1994 collection) but also for a considerable amount of cognate material collected by British and Dutch scholars in Sarawak, Sabah and Kalimantan. The main categories proposed are: I. Anthropomorphic interaction among animals, and between animals and humans; II. Birds and animals as messengers and helpers; III. Mockery of animals incurs a curse; IV. Animals turned into (or restored as) miraculous humans upon a chance stimulus, or through beneficial treatment by a human of high virtue; V. Dusun and crocodiles showing reciprocal respect in modern times, or evincing transmutable identity in the past; VI. Wild-boars transformed into humans (en masse). In the Brunei-Dusun section each category is followed by one tale in English translation, for illustration. What emerges from ‘between the lines’ of this literature is an ideology which does not classify humans as a species so distant from other animals as western, let alone Muslim, thought would have it, nor that is set far above the jungle creatures in status and power.     

Deconstructive vs Pragmatic: A Critique of the Derrida–Searle Debate

ABSTRACT

This article presents a critical account of the debate between Derrida and Searle in which I defend Austin’s and Searle’s pragmatic analysis of speech against Derrida’s complex deconstructionist approach. I first formalize Derrida’s argument, reducing it to its main tenets that can be positively identified and critically reviewed. On the basis of this formalization I argue that the apparent incompatibility between Derrida’s and Searle’s approach to language becomes clear once we formalize, according to their type and content, the three concepts of “intention” that are confusedly referred to under one and the same label in the debate. This formalization reduces and clarifies the obscurity associated with the Derrida–Searle debate, and helps demonstrating the shortcomings of Derrida’s position.     

The boundaries of property: lessons from Beatrix Potter

Beatrix Potter's classic children's book, The Tale of Peter Rabbit , offers an example of a well-entrenched view of property and its geographies. Drawing on this, and current scholarship on law and geography, I explore the ways in which the spatial boundaries of property are formally conceived. I then compare this model with the findings of a qualitative research project on people's everyday practices and understandings of their garden boundaries in inner city Vancouver. While this provides partial support for the formal model, I find more pervasive evidence for a very different view of the boundaries of property. While the dominant account assumes a determinate, individualistic and ordered view of the boundary, my findings suggest a more relational, porous and ambiguous alternative. The gap, however, proves instructive. In conclusion, therefore, I return to law and geography to reflect on the importance of thinking through the ways legal forms, such as property, are materially and spatially enacted within particular places. Finally, the study alerts us to the multivalent political possibilities of property. While property can, indeed, be individualistic and reified, it also contains more collective and fluid meanings.     

Frontiers and boundaries of pre-modern Japan

In the popular imagination, Japan is an island country with relatively static, geographically-determined borders. This is not supported by the historical record. Historically, Japan's borders have been determined primarily by political factors, and their location, nature, and significance have varied considerably over time. Not surprisingly, these changes correlate closely with the evolution of the Japanese state. In general, periods of strong central government were associated with territorial expansion and the establishment of relatively well-defined political and administrative boundaries. In periods of weak government, territorial expansion came to a halt and border regions devolved into vague, poorly-defined frontiers. Whether government was weak or strong, however, the concept of territorial sovereignty remained alien to Japanese thinking until the nineteenth century, when the country was incorporated, more or less against its will, within the «modern world-system». Far from being geographically pre-ordained, Japan's national boundaries—at least in the modern sense of the term—are less than 200 years old.