Reconsidering Difference: Nancy, Derrida, Levinas, and Deleuze (Paperback)

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Key Phrases: inoperative community, nontotalitarian fashion, identitarian character, Reconsidering Difference, Jacques Derrida, Jean-Luc Nancy (more...)

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Product Description

French philosophy since World War II has been preoccupied with the issue of difference. The author considers that the most prominent thinkers have endorsed positions which are incoherent or implausible. Here he reconceives difference by way of "contingent holism".

Language Notes

Text: French --This text refers to an alternate Paperback edition.

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Product Details

• Paperback: 224 pages
• Publisher: Pennsylvania State University Press (July 1997)
• Language: English
• ISBN-10: 0271016582
• ISBN-13: 978-0271016580
• Product Dimensions: 9 x 6 x 0.7 inches
• Shipping Weight: 13.3 ounces
• Average Customer Review: 5.0 out of 5 stars  See all reviews (1 customer review)
• Amazon.com Sales Rank: #1,823,699 in Books (See Bestsellers in Books)

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18 of 19 people found the following review helpful:

5.0 out of 5 stars Appraising and constructing (on) difference, June 25, 2004

By	Panayotis ZAMAROS (Switzerland) - See all my reviews (REAL NAME)

In this critical study, Todd May seeks to appraise the trend to see difference as the constitutive element of our experience, that is, the viewpoint that 'difference plays a more fundamental constitutive role than has previously been recognised' (p. 2). Such an appraisal is, however, not only for the purpose of questioning the (possible) 'foundationalist' underpinning of such like viewpoints (p. 11), but more importantly, to offer a complement to difference-related viewpoints by means of 'positive rearticulations' (p. 203) in four areas.

The first area concerns "community" and in this respect, May discuses Nancy and the view that individuals are exposed and therefore not self-enclosed beings as they are constituted by what is outside of them on grounds that the very idea of closure is self-contradictory. For these reasons Nancy seeks to articulate community as 'being-in-common' (p. 34) not as that which is shared, but that which arises from being with the other, a view that avoids the twin dangers of liberal individualism and totalitarianism. For May, however, this conception is ambiguous as it fails to separate two aspects, namely, the constitutive (i.e. what it is to be in community is) and the normative (i.e. how to conceive community in a non-totalitarian way) resulting in four main weaknesses that characterise Nancy's account. In improvement, May proposes a view where 'a community is defined by the practices that constitute it' (p. 52).

The second one concerns "language" and for this reason May chooses to discuss Derrida. In particular, the claim that, in denying that being is presence, let alone absence and to some extent not even différance, there is a play in language that precludes capturing language itself even though for Derrida 'we think only in signs' (p. 79). For May, this claim involves simultaneously defending three views, namely, that of 'the operation of linguistic meaning', 'the philosophical project', and 'their relationship' (p. 80). In outlining Derrida's argument regarding philosophy and its relationship with language, May finds fault with the idea that any alternative to the traditional philosophical project (i.e. metaphysics) must come to terms with language in use (i.e. bearing metaphysical traces). In adopting the view on language advocated by Sellars, May argues for a conception of language in more practical terms, that is, 'as a practice of groups of practices' (p. 118).

As the third one deals with "ethics", May considers the position held on this matter by Levinas particularly that concerning the other in the face of 'identitarianism', that of reducing the other to pre-conceived categories or classes, a valorisation that is faced by a trilemma (p. 129). That is, refusing to accept differences vs. accepting differences relative to our own standards vs. accepting differences relative to anyone's standards, premised on fundamental question: how to think and experience the other when language precludes such thinking and experiencing. And the answer that Levinas gives is that experience of the other is an ethical experience that must be accommodated by adequate reflection. May, however, in pointing out that ethics 'is one among many discursive practices' (p. 146) argues against Levinas' attempt to place the ethical before the linguistic, and directs our attention to 'holism' (p. 156).

Finally, "ontology" is rearticulated through the critical appraisal of Deleuze's position as a 'thinker of difference' at the 'expense of unity' (pp. 166-167) - the univocity of being. In particular, May shows that in privileging difference to the extent that 'difference is object of affirmation, affirmation itself' (p. 175), Deleuze fails to distinguish the nature of affirmation and difference from their evaluation, a position that is dilemmatic. Hence a tension in Deleuze's work between 'his recognition of the inseparability of unity and difference and his temptation to privilege difference' (p. 183). In discussing some key concepts, notably, the 'actual' and the 'virtual' (as ontologically distinct from the former), May concludes that 'a thought of pure difference is not thought at all' (p. 193).

Overall, this is a thought-provoking text that is well-written and accessible. It is moreover an important addition to anyone's library concerned with the notion of "difference" at large and not only from within the continental camp!