A Nietzschean Reading of Postcolonial Communication by Elena F. Ruiz-Aho a Dissertation Submitted in Partial Fulfi

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A Nietzschean Reading of Postcolonial Communication by Elena F. Ruiz-Aho a Dissertation Submitted in Partial Fulfi Hydric Life: A Nietzschean Reading of Postcolonial Communication by Elena F. Ruiz-Aho A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Major Professor: Ofelia Schutte, Ph.D. Charles Guignon, Ph.D. Stephen Turner, Ph.D. Joanne Waugh, Ph.D. Date of Approval: June 18, 2010 Keywords: Nietzsche, Language, Postcolonial, Hybridity, Hermeneutics © Copyright 2010, Elena F. Ruiz-Aho ACKNOWLEDGEMENTS I would like to acknowledge the guidance and support of the philosophy faculty at the University of South Florida. In particular, I wish to thank Steve Turner, Charles Guignon, Roger Ariew, and Joanne Waugh for their efforts, great and small, to support my work, my teaching, and inspire confidence in my endeavors. I also wish to thank my family, especially Margaret and Jim Aho, my mother, Elena, and my beloved partner, Kevin. Together, they wove a web of support so tightly latticed that the many unexpected setbacks which came my way were only temporary, part of the overall process of pursuing a difficult calling or worthwhile goal. Lastly, the occasion for giving acknowledgments and thanks would not be here in the first place were it not for the enduring care, tutelage and mentorship of Ofelia Schutte. It is to her that I owe any well- tuned chords in my philosophic voice. She is searching for a language with which to relay her urgency. -- Lee Sharkey TABLE OF CONTENTS ABSTRACT ....................................................................................................................... vi INTRODUCTION ..............................................................................................................1 CHAPTER ONE: Continental Views of Language: From Cartesian Linguistics to Hermeneutic Feminism ..........................................................................................14 I. Taylor on Designative and Expressivist views of Language ..................18 II. The Importance of Hermeneutic Philosophy: Heidegger and Gadamer ..................................................................................22 III. Contemporary Debates: Habermas and Gadamer ..............................30 CHAPTER TWO: Intercultural Dialogue and the Problem of Colonized Languages: A Feminist Approach .........................................................................44 I. Between ‗novel metaphors‘ and ‗new idioms‘: Feminism, Language, Postcoloniality .............................................................48 II. Alphabetic Literacy and the Conquest of the Americas ........................61 III. The Impact of Colonized Languages: Cultural Alterity and Liminality ................................................................................84 CHAPTER THREE: Theories of Polyphonic Signification: Kristeva, Bakhtin, and Beyond ........................................................................................................90 I. The Particularity of Language in Postcolonial Latin America ...............91 II. Kristeva‘s Background and Intellectual Influences ..............................98 III. Revolution in Poetic Language: Strengths and Limitations ..............109 CHAPTER FOUR: Hydric Life: Nietzsche on Language and Multiplicitous Experience............................................................................................................125 I. Language as Critique of Metaphysics ..................................................128 II. Language as a Social Dimension ........................................................132 III. Language as Metaphoric Activity ......................................................141 IV. Language as Metaphoric Activity and the Hermeneutic Body .............................................................................................150 V. Conclusion: Responding to the Postcolonial Bind ..............................160 CONCLUSION ................................................................................................................164 POSTSCRIPT ..................................................................................................................171 ENDNOTES ....................................................................................................................182 BIBLIOGRAPHY ............................................................................................................202 ABOUT THE AUTHOR ...................................................................................... End Page Hydric Life: A Nietzschean Reading of Postcolonial Communication Elena F. Ruiz-Aho ABSTRACT This dissertation addresses the question of marginalization in cross-cultural communication from the perspectives of hermeneutic philosophy and postcolonial theory. Specifically, it focuses on European colonialism‘s effect on language and communicative practices in Latin America. I argue colonialism creates a deeply sedimented but unacknowledged background of inherited cultural prejudices against which social and political problems of oppression, violence and marginalization, especially towards women, emerge—but whose roots in colonial and imperial frameworks have lost transparency. This makes it especially difficult for postcolonial subjects to meaningfully express their own experiences of psychic dislocation and fragmentation because the discursive background used to communicate these experiences is made up of multiple, sometimes conflicting traditions. To address this problem, I turn to a strategic use of Nietzsche‘s conceptions of subjectivity and language as metaphor to engage the unique difficulties that arise in giving voice to the subaltern experience. Thus, I argue that while colonialism introduces an added layer of complexity to philosophical discussions of language, the concrete particularities and political emergencies of Latin American history necessitate an account of language that can speak to these concrete particularities. To this vi end, I develop a conception of, what I call, ―hydric life,‖ a postcolonial feminist hermeneutics that better accommodates these cultural specificities. vii INTRODUCTION In the postcolonial world, the inability to speak and be heard across group and social differences can come at a ruinous cost, especially for women and indigenous peoples who, historically, have been disproportionately affected by social and political violence due to intersectional oppressions like race, class, sex, gender, migratory or legal status and ethnicity. In situations where, in order to relay social urgencies or negotiate material interests (either on their own behalf, that of their family, or marginalized communities), postcolonial subjects are compelled to initiate dialogue with members of dominantly-positioned cultures (as in Anglo/European) in order to survive, what may be lost in the course of intercultural dialogue is far more than a mere failure to reach agreement or mutual understanding. For marginalized subjects, whole families may be forcibly, irrevocably separated, confiscated indigenous lands razed rather than returned, mothers of ‗disappeared‘ children left without a body to bury, public life pervaded by impunity, graft, coercion and continued violence against minority groups. It may result, for example, in an apology from President Bill Clinton for U.S. support of a former Latin American dictatorship 30 years earlier, when indigenous groups attempted to communicate Guatemalan president Carlos Arana Osorio‘s threats to their communities, which stated, in his words, that ―if it is necessary to turn the country into a cemetery in order to pacify it, I will not hesitate to do so‖ (1971). For the quarter of a million Mayan Indians that died as a result of this campaign of violence, this was a ‗ruinous cost‘. 1 And yet these social and political issues surrounding intercultural dialogue have not been lost on social theorists. In the mid twentieth-century, following the practical and moral failures to, as Paul Ricoeur put it, ―listen to the plea from the other side‖ in holocaust Europe (2004, 389), particular focus fell on how to go about securing the conditions underlying basic processes of communication deemed necessary for equitable dialogue, as well as on the need to theorize discursive processes ―immune to repression and inequality‖ (Habermas 2001, 88). ―Discourse ethics,‖ (or ―communicative ethics‖) as it came to be known, was founded on this ―dialectical double apriori‖ to both posit an ideal form of discourse immune from coercion while also pursuing independent legal, institutional, and ‗system-related‘ reforms in culture that would create the necessary ―conditions of application for the basic procedural norms‖ of such an ethic, and which, as post-holocaust Europe all-too-well discovered, ―are not, or not yet, given in the world in which we live‖ (Apel 2001, 90; 2000). For Latin American philosophers like Enrique Dussel, this multi-tiered approach to discourse ethics fails to do justice to the concrete historical realities facing seventy-five percent of the world‘s population currently living in the third or fourth world, or in what 1 is sometimes referred to as the ―global South‖ (1994, 80). For these populations, the cost of first securing the social and political ‗conditions of application‘ necessary for the procedural safeguards of communicative ethics to take effect in North-South dialogue—and which rely on a mutual extension of respect and ―good will‖ on the part
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