By William Corlett
Now on hand in paperback with a brand new preface by way of the writer, this award-winning ebook breaks new flooring via difficult conventional strategies of group in political idea. William Corlett brings the varied (and occasionally contradictory) paintings of Foucault and Derrida to undergo at the considered Pocock, Burke, Lincoln, and McIntyre, between others, to maneuver past the normal dichotomy of "individual vs. community," arguing in its place that neighborhood is better complicated inside a politics of difference.
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Additional resources for Community Without Unity: A Politics of Derridian Extravagance
Part II shows why it is impossible to arrive at a radical notion Mutual Service 13 of play without giving in to accident or chance. Chapter 4 develops a reassuring model of the development of order over time; this model shows how the breathtaking work of J. G. A. Pocock captures the structure and motion of most thinking about the creation and transmission of community. Traces of Pocock's model can be found even in the radical criticism of Michel Foucault, who has correctly diagnosed the problem I am addressing.
What good reasons can be given for rubbing shoulders with the poor and righting wrongs with blisters, dirty hands, and tired muscles, when one can more easily appease one's collective conscience by writing a check and arriving at the "dress-up affair" in time for cocktails? Ironically, Augustine makes the same two-kingdom distinction when he contrasts mutual service and domination. " 4 From a postmodern perspective it is difficult to see the advantage of fighting the lust for domination only to win the duty of obedience.
These are the so-called two worlds of Jimmy Carter, a tension between greed and love. But notice that the greedy, rational side is described as "creative," a "plan to change the environment" toward racial integration. This is the power of greed on its best behavior, courting communitarian ends. " This is the sacrifice of love couched in the language of liberalism. " 3 This quarrel is problematic because, apart from the bickering over whether to pay bigots to change their habitats or to hope that zealots will live like missionaries out of the goodness of their hearts, the marginally poor remain in the margins and spaces of the text.