Tag Archives: identity

Diversity and Difference

One of many important contributions of poststructuralist and postcolonial philosophies is the recognition that there are severe limitations to theoretical-political uses of the category of “diversity.” While some might naively ask how philosophies can undergo revision to be more tolerant and inclusive of diversity, the real question is how the category of diversity can be opened up to make room for something less philosophically ignorant. Discourses on diversity are espoused by philodoxers, lovers of opinions who fail to question their own presuppositions and fail to understand the grounds of what is given as diversity.

Poststructuralist and postcolonial concepts of difference provide means for thinking deeper than the category of diversity allows. Deleuze’s philosophy is a good example: “Diversity is given, but difference is that by which the given is given, that by which the given is given as diverse. Difference is not phenomenon but the noumenon closest to the phenomenon. […] Every diversity and every change refers to a difference which is its sufficient reason” (Difference and Repetition).

Homi Bhabha’s shift from cultural diversity to cultural difference is another good example. Kwok Pui-Lan gives a cogent summary.

The debate on multiculturalism in the United States has pointed to its inadequacy in dealing with diversity, because it fails to confront the dominant white culture’s power to define, appropriate, and assimilate minority cultures, in other words, its power to set the rules of the game. Following Homi Bhabha, I have come to see the limitations of cultural diversity when articulated within a liberal paradigm, which treats different cultures as mutually interacting and competing on the same footing in the public square. Such an approach often assumes the stance of cultural relativity, which calls for cultural exchange, the tolerance of diversity, and the management of conflicts through democratic means. Instead, Bhabha uses the term “cultural difference” to underscore that the interaction of cultures in the postcolonial world is always imbued with power and authority. Difference arises not because there are many preconstituted cultures existing side by side, but is manufactured through particular discourses at critical moments when the status quo is questioned. […] Furthermore, the tension and anxieties elicited by cultural difference are always overlaid and heightened by the issues of race, class, gender, and sexuality. (Postcolonial Imagination and Feminist Theology)

Whereas the category of diversity makes issues of race, class, gender, and sexuality look like matters of identity politics, the category of difference trades identity politics for a politics of difference, for which race, class, gender, and sexuality are not given identities but are differential relations constituted through the tensions, ruptures, and resistance of asymmetrical powers. This is a rather old point, finding its explicit expression beginning in the late 1960s. However, the persistence of liberal discourses on diversity and identity politics indicates that this point has yet to be understood outside of the rare achievements of poststructuralism, postcolonial studies, and difference feminism. Along those lines, it’s apparent that liberalism has failed. Like McKenzie Wark said recently, “not only the old socialism but also the old liberalism is dead.” This death needs to sink in before proceeding to articulate a politics of difference. Mourning is important, otherwise melancholy will pull us back into the same old discourses on diversity and identity. “So mourn good and long. And then we’ll organize, but differently.”

“Tomorrow we shall have to invent, once more, the reality of this world.” (Octavio Paz)

Unity Versus Multiplicity in Object-Oriented Ontologies

Are objects unities?  Identities?  Or, on the other hand, are they multiplicities?  This question is answered in different ways in different kinds of object-oriented ontology.  Object-oriented philosophy (represented by Graham Harman) is more focused on unities and identities, whereas onticology (represented by Levi Bryant) prefers multiplicities.  Consider Bryant’s remarks in a recent post:

While objects there are, these objects are neither unities nor identities.  No, they are multiplicities.  The object-oriented philosopher, in a desperate gambit to preserve identity, declares that identity and unity are withdrawn. […]  Such is the phallic logic that haunts object-oriented philosophy.  [….]  The onticologist, by contrast, declares that objects have no unity or identity.  Rather, for the onticologist, objects are pure multiplicities.

Bryant brings up Leibniz and Deleuze/Guattari to elaborate on this point.  An important aspect of Bryant’s position is that objects are wholes and those wholes are parts amidst other parts.  Similarly, when the object-oriented philosopher (Harman, to be specific) affirms the identity of objects, it is not to privilege the whole as opposed to parts.  In short, object-oriented philosophy and onticology both avoid simple whole-part oppositions in their respective definitions of objects.  However, the question or unity or multiplicity nevertheless divides these two approaches to OOO.  Accordingly, Harman (mentioning Deleuze but not Bryant) recently made the following comments about the unity-multiplicity conflict in light of his own call for more attention to Aristotle (in contrast to Žižek’s call for more Hegel).

[A]s long as it remains fashionable to take easy cheap shots at unity and identity with appeals to such concepts as “difference” and “multiplicity,” then you’ll know that we’re still running on the fumes of Generation Deleuze, which was fresh and liberating from around 1995-2007 but now threatens to become last night’s vinegary red wine.

In other words, Harman appreciates Aristotle (as well as Husserl) for positing a unity and identity of objects, and he thinks that the Deleuzian distaste for unity and identity is getting stale.  Harman isn’t dismissing everyone working with Deleuze, he’s “just saying that it’s time to stop adopting all of Deleuze’s heroes and spitting on all of his villains.”  I assume that Harman wouldn’t consider Bryant’s appeal to “multiplicity” as one of the “easy cheap shots” being taken at unity and identity.  It is a shot nonetheless.

I’m not taking sides yet.  I’m just paying attention as object-oriented philosophy and onticology continue developing.  It is nourishing food for thought.  I’ve been deeply influenced by Aristotle and Deleuze, and this question of unity versus multiplicity makes me want to read, re-read, and rethink.