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Chapter 1 Cosmopolitan Locations 1 Terry Eagleton , ‘In the Gaudy Supermarket’ London Review of Books, 21: 10 (1999), 6

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Chapter 1 Cosmopolitan Locations 1 Terry Eagleton , ‘In the Gaudy Supermarket’ London Review of Books, 21: 10 (1999), 6 Notes Chapter 1 Cosmopolitan Locations 1 Terry Eagleton , ‘In the Gaudy Supermarket’ London Review of Books, 21: 10 (1999), 6. 2 Eagleton, ‘In the Gaudy Supermarket’, 6. 3 Eagleton, ‘In the Gaudy Supermarket’, 6. 4 Benita Parry, ‘Problems in Current Theories of Colonial Discourse’, Oxford Literary Review, 9: 1–2 (1987), 27–58; Aijaz Ahmad, In Theory: Classes, Nations, Literatures (London: Verso, 1992); Arif Dirlik, The Postcolonial Aura: Third World Criticism in the Age of Global Capitalism (Boulder: Westview Press, 1992); Bart Moore-Gilbert, ‘Spivak and Bhabha’, in Henry Schwarz & Sangeeta Ray, (eds), A Companion to Postcolonial Studies (Oxford: Blackwell, 2000), pp. 451–66. 5 James Clifford, ‘Taking Identity Politics Seriously: “The Contradictory Stony Ground…”’, in Paul Gilroy, Lawrence Grossberg & Angela McRobbie (eds), Without Guarantees: In Honour of Stuart Hall (London: Verso, 2000), p. 99. 6 Friedrich Nietzsche, Beyond Good and Evil: Prelude to a Philosophy of the Future, trans. Marion Faber (Oxford: Oxford University Press, 1998), pp. 143–5. 7 Friedrich Nietzsche, Twilight of the Idols/The Anti-Christ, trans. R.J. Hollingdale (London: Penguin, 1990), p. 112. 8 Nietzsche, Beyond Good and Evil, p. 133. 9 Friedrich Nietzsche, ‘Philosophy in the Tragic Age of the Greeks’, trans. M.A. Mügge, in Geoffrey Clive (ed.), The Philosophy of Nietzsche (New York: Mentor, 1965), p. 154 10 Nietzsche, Human, All Too Human, trans. Marion Faber & Stephen Lehmann (London: Penguin, 1994), p. 228. 11 Nietzsche, Human, All Too Human, p. 228. 12 Alan D. Schrift, ‘Nietzsche’s Contest: Nietzsche and the Culture Wars’, in Alan D. Schrift (ed.), Why Nietzsche Still? Reflections on Drama, Culture, and Politics (Berkeley: University of California Press, 2000), p. 193. 13 Edmund Husserl, ‘Philosophy and the Crisis of European Man’, in Phenomenology and the Crisis of Philosophy, trans. Quentin Lauer (New York: Harper Torchbooks, 1965), p. 155. 14 Husserl, ‘Philosophy and the Crisis of European Man’, p. 159. 15 Husserl, ‘Philosophy and the Crisis of European Man’, p. 157. 16 Husserl, ‘Philosophy and the Crisis of European Man’, p. 155. 17 Husserl, ‘Philosophy and the Crisis of European Man’, p. 178. 18 Husserl, ‘Philosophy and the Crisis of European Man’, p. 157. 19 Husserl, ‘Philosophy and the Crisis of European Man’, p. 156. 20 Martin Heidegger, ‘The Origin of the Work of Art’, in Poetry, Language, Thought, trans. Albert Hofstadter (London: Harper & Row, 1971), p. 39. 21 Heidegger, ‘The Origin of the Work of Art’, p. 76. 22 Heidegger, ‘The Origin of the Work of Art’, p. 23. 157 158 Notes 23 Heidegger, ‘The Origin of the Work of Art’, p. 62. 24 Heidegger, ‘The Origin of the Work of Art’, p. 75. 25 Timothy Clark, Martin Heidegger (London: Routledge, 2002), p. 133. 26 Heidegger, ‘The Origin of the Work of Art’, p. 51. 27 Heidegger, ‘The Origin of the Work of Art’, p. 74. 28 Leslie Paul Thiele, Timely Meditations: Martin Heidegger and Postmodern Politics (Princeton: Princeton University Press, 1995), pp. 148–9. 29 Jacques Derrida, Of Grammatology, trans. Gayatri Chakravorty Spivak (Baltimore: The Johns Hopkins University Press, 1976), p. 102. 30 Derrida, Of Grammatology, p. 121. 31 Robert J.C. Young, ‘Race and Language in the Two Saussures’, in Peter Osborne and Stella Sandford (eds), Philosophies of Race and Ethnicity (London: Continuum, 2002), p. 78. 32 Emmanuel Levinas, Totality and Infinity: An Essay on Exteriority, trans. Alphonso Lingis (Pittsburgh: Duquesne University Press, 1969), p. 281. 33 Homi K. Bhabha, ‘Editor’s Introduction: Minority Maneuvers and Unsettled Negotiations’, Critical Inquiry 23: 3 (1997), pp. 438–9. 34 Emmanuel Levinas, Difficult Freedom: Essays on Judaism, trans. Seán Hand (London: Athlone, 1990), p. 164. 35 For a further discussion of Levinas’s treatment of nationality, of the status of Israel in his work, and the relationship between his ‘philosophical’ and ‘confessional’ writings, see Philip Leonard, ‘A Supreme Heteronomy?: Arche and Topology in Difficult Freedom’ in Seán Hand (ed.), Facing the Other: Ethics in the Work of Emmanuel Levinas (Richmond: Curzon, 1996), pp. 121–39. 36 Roger Scruton, England: An Elegy (London: Pimlico, 2001), pp. 16–17. 37 Scruton, England, p. 76. 38 Scruton, England, p. 77. 39 Scruton, England, p. 6. 40 Jürgen Habermas, The Postnational Constellation: Political Essays, trans. Max Pensky (London: Polity, 2001), p. 64. 41 Habermas, The Postnational Constellation, p. 76. 42 Habermas, The Postnational Constellation, pp. 81–2. 43 Habermas, The Postnational Constellation, p. 74. 44 Habermas, The Postnational Constellation, p. 74 Chapter 2 ‘Before, Across, and Beyond’: Derrida, Without National Community 1 Jean-Luc Nancy, The Inoperative Community, trans. Peter Connor, Lisa Garbus, Michael Holland, and Simona Sawney (Minneapolis: University of Minnesota Press, 1991), p. 9. 2 Nancy, The Inoperative Community, p. 11. 3 Nancy, The Inoperative Community, p. xl. 4 Nancy, The Inoperative Community, pp. 25–6. 5 Jacques Derrida, ‘Différance’, in Margins of Philosophy, trans. Alan Bass (Hemel Hempstead: Harvester Wheatsheaf, 1982), p. 17. 6 Jacques Derrida, ‘The Ends of Man’, in Margins of Philosophy, p. 114. 7 Derrida, ‘The Ends of Man’, p. 113. Notes 159 8 Derrida, ‘The Ends of Man’, pp. 113–14. 9 Derrida, ‘The Ends of Man’, p. 114. 10 Derrida, ‘The Ends of Man’, p. 115. 11 Derrida, ‘The Ends of Man’, p. 116. 12 Derrida, ‘The Ends of Man’, pp. 117–19. 13 Derrida, Of Grammatology, p. 225. 14 Derrida, Of Grammatology, p. 261. 15 Derrida, Of Grammatology, pp. 267–8. 16 See also Derrida’s comments on ‘the ceremony of the pharmakos’: ‘The city’s body proper thus reconstitutes its unity, closes around the security of its inner courts, gives back to itself the word that links it with itself from the confines of the agora, by violently excluding from its territory the represen- tative of an external threat or aggression. That representative represents the otherness of the evil that comes to affect or infect the inside by unpre- dictably breaking into it. Yet the representative of the outside is nonetheless constituted, regularly granted its place by the community, chosen, kept, fed, etc., in the very heart of the inside. These parasites were as a matter of course domesticated by the living organism that housed them at its expense’. Jacques Derrida, ‘Plato’s Pharmacy’, in Dissemination, trans. Barbara Johnson (Chicago: University of Chicago Press, 1981), p. 133. 17 Jacques Derrida, Specters of Marx: The State of the Debt, the Work of Mourning and the New International, trans. Peggy Kamuf (London: Routledge, 1994), p. 15. 18 Derrida, Specters of Marx, p. 141. 19 Derrida cannot stress this second point enough: on one page alone he asserts that Marx’s languages are marked by a ‘non-contemporaneity with themselves’, an ‘irreducible heterogeneity’, an ‘internal untranslatability’ and a ‘lack of system’. Derrida, Specters of Marx, p. 33. This is a point, more- over, that Derrida has made in earlier publications. Much of Derrida’s work is concerned with challenging the notion of textual totality (‘the unity of the Book’) and in Positions this challenge is directly related to Marx’s work: ‘No more than I have dealt with Saussure’s text, or Freud’s or any other, as homogeneous volumes… I do not find the texts of Marx, Engels or Lenin homogeneous critiques’. Jacques Derrida, Positions, trans. Alan Bass (Chicago: University of Chicago Press, 1982), pp. 63–4. 20 Derrida, Specters of Marx, p. 32. 21 Derrida, Specters of Marx, p. 31. 22 Derrida, Specters of Marx, p. 57. 23 Derrida, Specters of Marx, p. 51. 24 Derrida, Specters of Marx, p. 70. 25 Derrida, Specters of Marx, p. 68. 26 Derrida, Specters of Marx, p. 88. 27 Derrida, Specters of Marx, p. 142. 28 This decalogue or table of spectres (Gespensts) consists of: 1) ‘the supreme being, God’; 2) ‘Being or essence’; 3) ‘the vanity of the world’; 4) ‘good and evil beings’; 5) ‘Being and its realm’; 6) ‘beings, therefore’; 7) ‘the Man- God’; 8) ‘man’; 9) ‘the spirit of the people’; 10) ‘Everything’. Derrida, Specters of Marx, pp. 143–6. 29 Derrida, Specters of Marx, p. 45. 160 Notes 30 Derrida, Specters of Marx, p. 10. 31 Derrida, Specters of Marx, p. 75. 32 Daniel T. McGee, ‘Post-Marxism: The Opiate of the Intellectuals’, Modern Language Quarterly, 58: 2 (1997), p. 225. 33 Mark Lilla, ‘The Politics of Jacques Derrida’, The New York Review of Books, 45:11 (25/6/1998), p. 40. 34 Lilla, ‘The Politics of Jacques Derrida’, p. 41 35 Fredric Jameson, ‘Marx’s Purloined Letter’, New Left Review, 209 (1995), p. 80. 36 Derrida, Specters of Marx, p. 88. 37 Derrida, Specters of Marx, pp. 88–90. 38 Derrida, Specters of Marx, p. 168. 39 Derrida, Specters of Marx, p. 168. 40 Richard Beardsworth Derrida & the Political (London: Routledge, 1996), p. xii. Cf. also Elizabeth Grosz’s comments on Derrida and the political: ‘That his works are seen as apolitical, as lacking a mode of political address, is surely the result of a certain freezing up of politics and an attempt to constrain it to well-known or predetermined forms, the very forms whose naturalness or stability is contested through deconstruction’, Elizabeth Grosz, ‘The Time of Violence: Deconstruction and Value’, College Literature, 26: 1 (1999), p. 9. 41 Beardsworth, Derrida & the Political, p. 51. 42 Beardsworth, Derrida & the Political, p. 51. 43 Beardsworth, Derrida & the Political, p. 51. 44 Francis Fukuyama, The End of History and the Last Man, (London: Hamish Hamilton, 1992), p. 202. 45 Derrida, Specters of Marx, pp. 60–1. 46 Fukuyama, The End of History and the Last Man, p. 203. Cited in Derrida, Specters of Marx, p. 61. 47 Interestingly, later chapters of The End of History and the Last Man consider some of the constitutive tensions that Fukuyama finds operating between liberal democracy and community.
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