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Examines differences in taste between modern French classes, discusses the relationship between culture and politics, and outlines the strategies of pretension.
Since its publication in 1968, "Difference and Repetition", an exposition of the critique of identity, has come to be considered a contemporary classic in philosophy and one of Deleuze's most important works. The text follows the development of two central concepts, those of pure difference and complex repetition. It shows how the two concepts are related, difference implying divergence and decentring, repetition being associated with displacement and disguising. The work moves deftly between Hegel, Kierkegaard, Freud, Althusser and Nietzsche to establish a fundamental critique of Western metaphysics, and has been a central text in initiating the shift in French thought - away from Hegel and Marx, towards Nietzsche and Freud.
This book argues that serious misreadings of Freud and Lacan on sexual difference have characterized prevailing models of psychoanalytic film criticism. In critiquing theories of identification and female spectatorship, the author maintains that early film theorists and feminist critics are equally guilty of imposing a binary conception of sexual difference on Freud’s thought. By embracing such a rigid definition of male/female difference, they fail to understand the fundamentally complex and fluid process of sexual identification as it is articulated in Freud’s writing, constructed in film texts, and negotiated by spectators. The book turns to Freud’s work on fantasy to develop an alternative model for interpreting sexuality in the visual and narrative arts, one that emphasizes a ‘politics of critical reading’ over accepted theories of ideological identification. Originally published in 1991, its strategic focus on psychoanalysis itself as an object of historical and critical inquiry, and not simply as a reading method is the unique quality of this book.
Key readings by Heidegger, Merleau-Ponty, Deleuze, Derrida and Irigaray.
French philosophy since World War II has been preoccupied with the issue of difference. Specifically, it has wanted to promote or to leave room for ways of living and of being that differ from those usually seen in contemporary Western society. Given the experience of the Holocaust, the motivation for such a preoccupation is not difficult to see. For some thinkers, especially Jean-Luc Nancy, Jacques Derrida, Emmanuel Levinas, and Gilles Deleuze, this preoccupation has led to a mode of philosophizing that privileges difference as a philosophical category. Nancy privileges difference as a mode of conceiving community, Derrida as a mode of conceiving linguistic meaning, Levinas as a mode of conceiving ethics, and Deleuze as a mode of conceiving ontology. Reconsidering Difference has a twofold task, the primary one critical and the secondary one reconstructive. The critical task is to show that these various privilegings are philosophical failures. They wind up, for reasons unique to each position, endorsing positions that are either incoherent or implausible. Todd May considers the incoherencies of each position and offers an alternative approach. His reconstructive task, which he calls "contingent holism," takes the phenomena under investigation—community, language, ethics, and ontology—and sketches a way of reconceiving them that preserves the motivations of the rejected positions without falling into the problems that beset them.
First published in 1967, Writing and Difference, a collection of Jacques Derrida's essays written between 1959 and 1966, has become a landmark of contemporary French thought. In it we find Derrida at work on his systematic deconstruction of Western metaphysics. The book's first half, which includes the celebrated essay on Descartes and Foucault, shows the development of Derrida's method of deconstruction. In these essays, Derrida demonstrates the traditional nature of some purportedly nontraditional currents of modern thought—one of his main targets being the way in which "structuralism" unwittingly repeats metaphysical concepts in its use of linguistic models. The second half of the book contains some of Derrida's most compelling analyses of why and how metaphysical thinking must exclude writing from its conception of language, finally showing metaphysics to be constituted by this exclusion. These essays on Artaud, Freud, Bataille, Hegel, and Lévi-Strauss have served as introductions to Derrida's notions of writing and différence—the untranslatable formulation of a nonmetaphysical "concept" that does not exclude writing—for almost a generation of students of literature, philosophy, and psychoanalysis. Writing and Difference reveals the unacknowledged program that makes thought itself possible. In analyzing the contradictions inherent in this program, Derrida foes on to develop new ways of thinking, reading, and writing,—new ways based on the most complete and rigorous understanding of the old ways. Scholars and students from all disciplines will find Writing and Difference an excellent introduction to perhaps the most challenging of contemporary French thinkers—challenging because Derrida questions thought as we know it.
The occurrence in some criminal cases of "cultural defenses" on behalf of "minority" defendants has stirred much debate. This book is the first to illuminate how "cultural evidence" — i.e., "evidence" regarding ethnicity — is actually negotiated by attorneys, expert/lay witnesses, and defendants in criminal trials. Caroline Braunmühl demonstrates that this has occurred, overwhelmingly, in ways shaped by colonialist and patriarchal discourses common in the Western world. She argues that the controversy regarding the legitimacy of a "cultural defense" has tended to obscure this fact, and has been biased against minorities as well as all women from its inception, in the very terms in which the question for debate has been framed. This study also breaks new ground by analyzing the strategies, and the failures, in which colonialist and patriarchal constructions of cultural evidence are resisted or — more commonly — colluded in by opposing attorneys, witnesses, and defendants themselves. The constructions at hand emerge as contradictory and unstable, belying the notion that cultural evidence is a matter of objective "information" about another culture, rather than — as Braunmühl argues — of discourses that are inevitably normatively charged. Colonial Discourse and Gender in US Criminal Courts moves the debate about cultural defenses onto an entirely new plane, one based upon the understanding that only in-depth empirical analyses informed by critical, rigorous theoretical reflection can do justice to the irreducibly political character of any discussion of "cultural evidence," and of its presentation in court.
A new edition of this introduction to Deleuze's seminal work, Difference and Repetition, with new material on intensity, science and action and new engagements with Bryant, Sauvagnargues, Smith, Somers-Hall and de Beistegui.
At the threshold of the twentieth century, Bergson reset the agenda for philosophy and its relationship with science, art and even life itself. Concerned with both examining and extolling the phenomena of time, change, and difference, he was at one point held as both "the greatest thinker in the world" and "the most dangerous man in the world." Yet the impact of his ideas was so all-pervasive among artists, philosophers and politicians alike, that by the end of the First World War it had become impossibly diffuse. In a manner imitating his own cult of change, the Bergsonian school departed from the scene almost as quickly as it had arrived. As part of a current resurgence of interest in Bergson, both in Europe and in North America, this collection of essays addresses the significance of his philosophical legacy for contemporary thought.
'The Nature of Difference' documents how distinctions between people have been generated in and by the life sciences. Through commentaries and a wide-ranging selection of primary documents, it charts the shifting boundaries of science and race over more than two centuries of American history.