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Latest update: September 25, 2000
E-Mail Curran or Takata.

Postmodernism: Local Effects and Global Flows

Review and Essay by Jeanne Curran and Susan R. Takata
Part of Peacemaking Identity Series
Copyright: Jeanne Curran and Susan R. Takata, September 2000. "Fair Use" encouraged.

This is just a quick introduction. I did not order this book because I did not have it in time. I bought it at the Whitney when I was in New York in September. What I'm going to do here is to list some quotes that I would like to discuss with you. Tag me to add to this file considerably. jeanne September 25, 2000.

Vocabulary: alterity. This is a philosphy word. Your dictionaries won't work. Neither does mine. What did work was the Critical Dictionary of Postmodern Thought. Routledge. 1999. ISBN 0-415-92353-0.

Leitch focuses on re-analysis of Derrida and Baudrillard. I'll put up basic theory material on these two important theorists. He opens with a reference to the New world Order, p. 3:

"At midpoint in his Spectres of Marx (1993), Jacques Derrida pits himself against the euphoric champions of capitalism, liberal democracy, and the new world order, decrying the monstrous inequality prevailing in human life during the late twentieth century. . . .'Never have violence, inequality, exclusion, famine and, indeed, economic oppression affected so many human beings in the history of the earth and humanity. Instead of extolling the advent of the ideal of liberal democracy and the of the capitalist market in the euphoria of the end of history, instead of celebrating the 'end of ideolgies' and the conclusion of grand emancipatory discourses, let us never neglect this macroscopic evidence, made of innumerable singular sufferings: no progress allows us to be unaware that never, in absolute numbers, never have so many men, wmoen, and children been enslaved, starved, or exterminated on the earth." (Quoted at p. 3 of Leitch.)

At p. 11 of Leitch: "Spectres and Hauntology": "Derrida's critique of the concept of use-value calls into question its purity and its temporality, that is, its noncontamination by exchange-value and its sovereign, primordial self-presence. In a classic deconstructive reversal, Derrida illustrates that exchange-value always already precedes use-value, which, of course, Marx himself notes intermittently. (Citation omitted.)

More later . . .