The Critical Difference

Barbara Johnson investigates the significant and illuminating ways in which both literature and criticism ate "critically different" from what they purport to be. Her subtle and provocative studies of Balzac, Mallarme, Baudelaire, Apollinaire, Melville, Poe, Bathes, Lacan, Austin, and Derrida take a refreshing new approach to the fundamental questions of meaning, interpretation, and the relationship between literature and criticism. In each of seven essays, a clear, precise, and detailed reading of the rhetoric of one of more literary or critical works reveals the text's fundamental discrepancies, ambuquities, and contradictions. If rhetoric is seen as language's capacity to differ from literal statement, and if "to differ" can also mean "to disagree," then the reading of the rhetoric of literature and theory here is an attempt to capture the logic of a text's own disagreement with itself.

The most influential theories of oppression have argued that belief in some shared human essence or nature is ultimately responsible for the injustices suffered by women, First Nations peoples, blacks, gays and lesbians, and colonised people and have insisted that struggles against oppression must be mounted from the unique and different perspectives of different groups. Jeff Noonan argues instead that such difference must be seen to be anchored in a conception of human beings as self-creative. Unless freedom and self-determination are accepted as universal values, the moral force of arguments against exclusion and oppression is lost. Noonan shows that at the core of postmodern philosophy, with its claim that culture creates humans, is a concern to dethrone the modern understanding of human beings as subjects, as builders of their world and free when those world-building activities are the outcome of free choices. He explains that because the postmodern conception of human being does not capture what is universal in all humans it is incapable of critically responding to the forcible subordination of different cultures to European "humanity." When oppressed groups explain why they struggle against oppression, they invoke just that idea of human being as subjectivity that postmodern philosophy claims is the basis of oppression. Noonan argues that the voices of cultural differences, when they struggle against the forces of hatred and exclusion, do not ground themselves just in the particular value of their culture but in the universal value of human freedom and self-determination.

This book explores and expands upon linkages between multicultural education and critical pedagogy, drawing on the shared goal of challenging oppressive social relationships.

This book explores how one measures and analyzes human alterity and difference in an interconnected and ever-globalizing world. This book critically assesses the impact of what has often been dubbed ‘the ontological turn’ within anthropology in order to provide some answers to these questions. In doing so, the book explores the turn’s empirical and theoretical limits, accomplishments, and potential. The book distinguishes between three central strands of the ontological turn, namely worldviews, materialities, and politics. It presents empirically rich case studies, which help to elaborate on the potentiality and challenges which the ontological turn’s perspectives and approaches may have to offer.

The essays in this volume represent the most recent thinking collected on the problematics of feminism and critical theory, engaging the question of the relationship between these terms and the differences within each in terms of the other. As a whole, this piece of an extended conversation within feminism suggests both the illusory comfort of generic demarcations and the discomforting power of the play of difference. The articles are theoretically wide-ranging and provocative, offering discussion of works by such authors as Nella Larsen, Frances Harper, William Faulkner, Toni Morrison, and Alice Walker.

Massy waked that morning when the only partly-opened port of his sleeping-cabin closed of itself and the room-warmer began to whir. He found himself burrowed deep under his covering, and when he got his head out of it the already-bright room was bitterly cold and his breath made a fog about him. He thought uneasily, It's colder than yesterday! But a Colonial Survey officer is not supposed to let himself seem disturbed, in public, and the only way to follow that rule is to follow it in private, too. So Massy composed his features, while gloom filled him. When one has just received senior service rating and is on one's very first independent survey of a new colonial installation, the unexpected can be appalling. The unexpected was definitely here, on Lani III.....