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By Kim Fortun

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Postcolonialism and neoliberalism, for example, can be seen as phenomena that cut across space in similar ways, and as phenomena that are exquisitely specific in their instantiations. The ability to recognize both is an ethnographic signature. So, too, with language games. The discursive dynamics that we observe and parse can be recognized as those of modernity or “the Enlightenment” and Patriarchy, for example, and also as specific to particular problem domains, domains with particular information flows and practices, their own ways of making sense.

George Marcus, ed. Pp. 1–13. Chicago: University of Chicago Press. Marcus, George, and Michael M. J. Fischer 1986 Anthropology as Cultural Critique: An Experimental Moment in the Human Sciences. Chicago: University of Chicago Press. McCance, Dawn 1996 Posts: Re Addressing the Ethical. Albany: State University of New York Press. Outfoxed: Robert Murdoch’s War on Journalism 2004 Robert Greenwald, dir. 77 min. Brave New Films. New York. Perrow, Charles 1984 Normal Accidents: Living with High-Risk Technologies.

Lacan calls it jouissance. [1996:76–77] Drucilla Cornell, reading Derrida and Levinas, explains how it is about justice: As with Derrida, Levinas’ conception of time has implications for his under- standing of justice. For Levinas, Justice is messianic. The “avenir” is not just the limit created by the aporias Derrida indicates, but instead inheres in the otherness of the Other that cannot be encompassed by any present system of ideality. The Other is other to the system. Incorporation into the system is the denial of the Other.

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