Abstract
In one of their more hyperbolic remarks, Gilles Deleuze and Felix Guattari indict philosophy in general and Kantian philosophy in particular for their complicity with state power:
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Notes
1 I am grateful to my colleague Sankaran Krishna for reactions to an earlier version of this article. Gilles Deleuze and Felix Guattari, A Thousand Plateaus, trans. B. Massumi (Minneapolis, MN: University of Minnesota Press, 1987), p. 376.
4 See Alexis de Tocqueville, Report on the Abolition ofSlavery in French Colonies (Boston, MA: James Monroe and Company, 1840).
5 This observation I owe to Tzvetan Todorov’s reading of Tocqueville’s report on Algeria. See Tzvetan Todorov, `Tocqueville’s Nationalism’, History and Anthropology (vol. 4, no. 2, 1990), pp. 357 ± 71.
7 Samuel P. Huntington, The Clash ofCivilization s and the Remaking of World Order (New York, NY: Simon & Schuster, 1996), p. 30.
10 On this point, see the discussion in J.B. Harley, `Cartographic Ethics and Social Theory’, Cartographica (vol. 27, no. 2, 1990), pp. 1 ± 23.
12 For Habermas’s recent discussion of the distinction, see JuÈrgen Habermas, `The European Nation-State: On the Past and Future of Sovereignty and Citizenship’, Public Culture (vol. 10, no. 2, 1998), pp. 397 ± 416.
15 Immanuel Kant, `Perpetual Peace’, trans. H.B. Nisbet, in Kant: Political Writings, ed. H. Reiss (New York, NY: Cambridge University Press, 1991), pp. 107 ± 8, emphasis in original.
16 Immanuel Kant, `The Contest of Faculties’, in Reiss (ed.), op. cit., in note 15, p. 181.
18 Michele Le Doeuff, The Philosophical Imaginary, trans. C. Gordon (London: Athlone, 1989), p. 1.
20 Pierre Hadot, quoted in Arnold I. Davidson, `Introduction’, in Pierre Hadot, Philosophy as a Way ofLif e trans. M. Chase (London: Blackwell, 1995), p. 17.
22 Bernard McGrane, Beyond Anthropology (New York, NY: Columbia University Press, 1989), p. 32.
23 Immanuel Kant, Critique ofPure Reason, Book II, ch. 3, trans. N.K. Smith (London: Macmillan, 1970), p. 257.
24 Immanuel Kant, The Critique ofJudgem ent, trans. J. Creed Meredith (Oxford: Clarendon Press, 1952), p. 12.
26 Etienne Balibar, `Subjection and Subjectivation’, in Joan Copjek (ed.), Supposing the Subject (London: Verso, 1994), p. 6.
34 `National-philosophism’, according to Derrida, is `the claim laid by one country or nation to the privilege of ``representing’’, ``embodying’’, ``identifying with’’, the universal essence of man, the thought of which is supposedly produced in some way in the philosophy of that people of that nation.’ See Jacques Derrida, `Onto-Theology of National-Humanism (Prolegomena to a Hypothesis)’, Oxford Literary Review (vol. 14, no. 1, 1992), p. 17.
35 Walter Mignolo, The Darker Side ofthe Renaissance (Ann Arbor, MI: University of Michigan Press, 1995), p. 6.
39 The quote is from David Lloyd, `Kant’s Examples’, Representations (vol. 28, no.
4, 1989), p. 34. Lloyd argues that Kant’s turn to examples often undercuts the universalistic model of experience he sought to provide.
40 Michel Foucault, `What is Enlightenment?’, in Paul Rabinow and William M. Sullivan (eds), Interpretive Social Science: a Second Look (Berkeley, CA: University of California Press, 1987), p. 159.
43 Alan Ryan, `Elusive Liberalism’, New York Times Book Review (7 July 1996), pp. 7 ± 8.
45 Michel Foucault, Discipline and Punish: the Birth ofthe Prison, trans. A. Sheridan (New York, NY: Pantheon, 1977), p. 192.
46 Michel Foucault, `What is Critique?’, trans. Lysa Hochroth, in Michel Foucault, The Politics ofT ruth, ed. S. Lotringer and L. Hochroth (New York, NY: Semiotext(e), 1997), p. 59.
48 See Foucault, op. cit., in note 45, for this mapping of the social domain. Michael J. Shapiro 131
49 See Jean-FrancËois Lyotard, The Differend: Phrases in Dispute, trans. G. van den Abbeele (Minneapolis, MN: University of Minnesota Press, 1988).
51 Jean-FrancËois Lyotard, `The Sign of History’, in Andrew Benjamin (ed.), The Lyotard Reader (Oxford: Basil Blackwell, 1989), p. 109.
52 Kant uses the expression `subjective finality’ in his discussion of the analytic of the sublime. See Kant, op. cit., in note 24, p. 101.
53 Carlos Fuentes, `Writing in Time’, Democracy (vol. 2, no. 1, 1982), p. 61.
57 Ibid., p. 69. I discuss this conversation in Michael Shapiro, Violent Cartographies: Mapping Cultures ofW ar (Minneapolis, MN: University of Minnesota Press, 1997), ch. 6.
59 Emmanuel Levinas, Time and the Other, trans. R. Cohen (Pittsburgh, PA: Duquesne University Press, 1987), p. 75.
60 The expression belongs to Etienne Balibar. See Etienne Balibar, `Ambiguous Universality’, Differences (vol. 7, no. 1, 1995), pp. 48 ± 74.
61 Giorgio Agamben, `The People’, Public (no. 12, 1995), p. 10.
62 Homi Bhabha, `DissemiNation: Time, Narrative, and the Margins of the Modern Nation’, in Homi Bhabha (ed.), Nation and Narration (London: Routledge, 1990), p. 293.
69 For an example of this version of the `cultures’ of contemporary nations, see Nestor Garcia Canclini, Hybrid Cultures, trans. C.L. Chiappari and S.L. Lopez (Minneapolis, MN: University of Minnesota Press, 1995).
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Shapiro, M.J. (2001). The Events of Discourse and the Ethics of Global Hospitality. In: Seckinelgin, H., Shinoda, H. (eds) Ethics and International Relations. Palgrave Macmillan, London. https://doi.org/10.1057/9780230520455_6
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