By Antony Easthope
During this learn of the importance and foregrounding of the concept that of distinction in modern, severe, literary and cultural thought, Antony Easthope examines seriously and polemically a number of the articulations of distinction and the alterations among techniques and theories of distinction. Easthope bargains shut textual analyses of the most important theorists of the present iteration together with Edward acknowledged, Homi Bhabha, Donna Haraway, Rosi Braidotti, Judith Butler, Terry Eagleton, Slavoj Zizek, Jacques Lacan and Jacques Derrida.
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Extra resources for Privileging Difference
I learned from Said to read it as an instance of Orientalism. A discourse of knowledge How far does Said avoid some of the problems that followed in the transition from Marxism to difference? Heath’s analysis of narrative space was also written when Marxism was beginning to slide and is also directed at a large-scale discursive organisation, the Quattrocento tradition. I shall keep this in mind as a point of comparison. What might Orientalism have looked like if it had followed Heath in following Lacan?
Other theoretical resources might have been called for at this point, which would not have entailed a stark choice between a version of identity as completely (and successfully) unified and autonomous, on the one hand, and no possibility of ‘the self’ at all, on the other. Against this alternative, one could readily distinguish a notion of the ego according to how it may think of itself (autonomous, unified and so on) from the ego as an effect which is constructed. Descartes, in his account of the cogito, was willing to identify thinking with being; but one does not have to look far to discover criticisms of the unreflecting dexterity of the Cartesian ‘link between the transparency of the transcendental subject and his existential affirmation’ (Lacan 1977a: 164; see also 1977b: 140–1, 221–7).
Second, Marx’s privileging of production through labour overlooks the at least equal importance in the life of the human species of sexual reproduction and all that generally entails. Third, the ‘alienation’ of subject and object seems to be inherent and not a passing contingency. If, as Jacques Derrida remarks succinctly, ‘Immediacy is derived’ (1976: 157), if the presence of an object to a subject is always From Marxism to Difference 19 a mirage, their alienation from each other cannot be annealed by any communist utopia.