Austin's Ditch: The Political Necessity and Impossibility of "Non-Serious" Speech
ABSTRACT: This essay seeks to show that there are political implications in Jacques Derrida’s critique of J.L. Austin’s notion of performative speech. If, as Derrida claims and Austin denies, performative utterances are necessarily "contaminated" by that which Austin refuses to consider (the speech of the poet and the actor in which literal force is never intended), then what are the implications for the speech acts of the state? Austin considers the speech acts of the poet and the actor to be "parasites" or "ordinary language," "non-serious," and would relegate such speech to a region beyond his consideration, to a "ditch" outside the border of meaning for the performative. Derrida argues that the "contamination" Austin fears for language is necessary for its very performativity. If Derrida is correct, then the performative utterances of the state (e.g. the decree of the judge, "I sentence you...") from the biases of racial or sexual identity is also based upon an impossible desire, a desire that goes against the manner in which language functions. I argue that this desire for a just state cannot be satisfied unless racial and sexual identity is viewed not as "parasitic" and "poetic," but as necessary to the performativity of the state’s liberal power.
"One will not be able to exclude, as Austin wishes, the 'non-serious', the oratio obliqua from 'ordinary language'." Jacques Derrida (1)
In his lectures included in How to Do Things With Words J.L. Austin seeks to exclude from his analysis of performative speech all utterances that do not fall under his notion of "ordinary speech".(2) Ordinary speech that is performative, according to Austin, effects a circumstance by means of the speaking, e.g. a sailor names a ship or a judge says, "I sentence you to six months' probation." Often, the desired effect is not produced because of what Austin calls "extenuating circumstances". But Austin's main concern is for what he refers to as instances of "relative purity" in which there is less a chance of failure or "infelicity" (his term) to spoil the intentions of the speech. Also to be excluded from his considerations are instances of citations of performative speech, as in a play:
...a performative will be in a peculiar way hollow or void if said by an actor on the stage, or if introduced in a poem, or spoken in a soliloquy....Language in such circumstances is in special ways—intelligibly—used not seriously, but in ways parasitic upon its normal use—ways which fall under the doctrine of the etiolations of language.
When reading two passages, one by M.F.K. Fisher on the French port of Marseilles and the other by Maya Angelou on the small town of Stamps, I noticed that the passages had some similarities but where entirely different in their effect and the handling of language resources. While Angelou and Fisher organized and constructed their passages similarly, the persona and rhetoric of the authors are opposite.
...ly progressed from a way to tell stories about kings and gods to a way to tell stories about ordinary human beings. By moving our focus off of nobility, the language of plays became the language of every individual, and eventually, due to America’s “melting pot” culture, the language itself became individual. The unique language of American dramatic characters represents not only the diversity of the American people, but also the diversity of all human beings. These dramatically dissimilar differences were not typical of older plays when they were written, but now, they are what make American drama so valuable. Our acceptance and love for characters with different values than ours is representative of the love we can develop for those who are different from us. It represents the worldview that our current culture idealizes and strives to achieve: acceptance for all.
Fear conditioning is a commonly used behavioral paradigm to test an organism’s ability to create associations and learn to avoid aversive stimuli. There are two methodologies: cue and contextual fear conditioning (Kim & Jung, 2006). In cued fear conditioning, a neutral conditioned stimulus (CS) is paired with an aversive unconditioned stimulus (US) which activates a strong unconditioned fear responses (UR). After a continued training period, the neutral CS is now able to activate a conditioned response (CR). Similarly, context conditioning occurs when the background or context cues, during the condition training, is able to predict the US and activate the fear response. For example, a mice can be placed in a novel environment and given an aversive stimulus (e.g. footshock). When the mice is returned to that same environment, it will display a CR (e.g. freezing). The mice’s ability for contextual fear conditioning is dependent on whether it was able to learn and associate its environment with the aversive stimulus. (Curzon, Rustay, and Browman, 2009)
Utilitarianism was initially a school of thought brought about by Jeremey Bentham throughout the late Eighteenth and early Nineteenth Centuries. John Stuart Mill would later go on to shape it closer to the form we know today. On the surface the Utilitarian way of thinking seems simple: every action must be done for the sake of the greater good. However, as one digs deeper into this notion it is clear that this cannot be achieved by relying solely on a common sense approach to life. In the following paragraphs we will explore the history of Utilitarianism and those who formed it, how it is meant to guide life, and how it is relevant to life in the Twenty-first Century.
Democrats, Republicans, and Libertarians are perhaps three of the most prominent political parties within Texas. Within the pages of their party platforms, we see that each possesses a unique philosophy, with specific viewpoints and recommendations for shaping or reforming government policy. To be sure, the people of Texas face many challenges, two of the most compelling issues being the crisis in healthcare and in education. Not only are we lacking in these areas as Texans, but also on the national level. The parties’ stance on these two major issues defines them, giving us insight into the mind and intentions of each.
‘’Utilitarianism is a normative ethical theory that places the focus of right and wrong solely on the outcomes (consequences) of choosing one action and or policy over others (Cavalier, 1996)’’. It is a morally demanding position and asks one to do the
ABSTRACT: In his writings during the 60s and 70s, Derrida situates his doctrine of différance in the context of a radical critique of the Western philosophical tradition. This critique rests on a scathing criticism of the tradition as logocentric/phallogocentric. Often speaking in a postured, Übermenschean manner, Derrida claimed that his 'new' aporetic philosophy of différance would help bring about the clôture of the Western legacy of logocentrism and phallogocentrism. Although in recent writings he appears to have settled into a more pietistic attitude towards the traditionally Judeo-Christian sense of the sacred and a stronger declamatory acknowledgment of his solidarity with the critical project of the Greek thinkers, many of his readers are still left with a sour taste in their mouths due to the denunciatory and self-ingratiating tone of his earlier writings. In this paper, I address these concerns, arguing that the earlier phallogocentric paradigm underlying Derrida's critique of classical Greek philosophical paideia can be troped as a postmodern, Franco-Euro form of 'Occidentalism'-a 'metanarrative' very similar in intent to the Orientalism critiqued by Said. In Derrida’s earlier writings, it is indeed very difficult to untangle this Occidental metanarrative from the aporetic metaphysics of différance.
In a recent performance of the two-man murder mystery at the Geffen playhouse entitled, Murder For Two, the show actively breaks the illusion of the fourth wall by addressing the audience throughout the performance. For example, one of the two actors, who plays multiple characters, breaks character and the fourth wall in order to address the audience when sound effects for a ringing phone are played. In the plays world, its simply the phone of the second actor’s character who is trying to receive a phone call to advance the plot, but in the audience’s world for a split second it seems like the noise is embarrassingly coming from a member of the house. This created some of the funniest moments of the show because of how separate the moment was from the play’s reality. It had such an effective response from the audience simply put, because it was more poignant about the world’s infatuation with cell phone usage than the content of the play, which was purposefully implausible and unbelievable. A choice like this could not be made without directly addressing the audience’s world politically; otherwise it simply would not get a laugh. Whether or not the audience continues to use their phone in public places, the audience, in that moment, took a critical look at their societal state and laughed at it. True Brechtian Theater encapsulates all genres and emotions with the political and
This paper seeks to address the literacy and stylistic issues presented in two texts. Specifically, an extract from Mary Shelley’s Frankenstein and Wilfred Owens’s Dulce ET Est. Decorum. Initially, the paper will outline the prevailing social and historical contexts associated with the two texts. The principal purpose of this work is to address the themes common to both texts. For this to be achieved, an initial investigation and critique of both authors use of language will also need to be looked at.
"Marijuana as Medicine: Consider the Pros and Cons." Procon.org. 08 July 2009. Web. 30 Mar. 2014. .
George Orwell’s essay, Politics and the English Language, first published in 1946, talks about some “bad habits”, which have driven the English language in the wrong direction, that is, away from communicating ideas. In his essay he quotes five passages, each from a different author, which embody the faults he is talking about. He lists dying metaphors, operators, pretentious diction, and meaningless words as things to look out for in your own writing and the writing of others (593-595). He talks about political uses of the English language. Our language has become ugly and the ugliness impedes upon communication. Ugly uses of language have been reinforced and passed down in the population “even among people who should and do know better,” (598). Ugly language has been gaining ground in our population by a positive feedback mechanism.
Humans act in a number of different ways. Whether a habitual activity that seems automatic, or a skilled activity that requires more explicit focus, bodily movements are occurring to reach some goal. What seems to be lost in the shuffle sometimes is human use of and interaction with objects. Dribbling a basketball, throwing the baseball to home plate from a glove, or handing the baton to the anchor in a relay for example are ways that people use objects in sports. This utilization of available objects lends itself to Heidegger’s ready-to-hand concept. Readiness-to-hand is crucial to understanding human action and the nature of athletic agency.
`Plays and Poetry by early modern women are primarily concerned with negotiating a position from which women could speak. A concern for ideas of gender, language and silence is, therefore, central, though its expression is sometimes open, sometimes covert.' Discuss with reference to Aemilia Lanyer and / or Elizabeth Cary.
Utilitarianism is one of the most commonly used ethical theories from the time it was formulated by Jeremy Bentham and John Stewart Mill in the nineteenth century. In his work, Utilitarianism, Bentham “sought to dispel misconceptions that morality has nothing to do with usefulness or utility or that morality is opposed to pleasure” (MacKinnon, 2012, p. 53). To simplify the utilitarian principle, which is one of utility, one can surmise that morality is equated with the greatest amount of utility or good for the greatest number of people (MacKinnon, 2012). Also, with its orientation to the “end or goal of actions” (MacKinnon, 2012, p. 54), Utilitarianism thus, espouses the consequentialist principle, e.g., the evaluation of any human
In 1979, Caryl Churchill wrote a feminist play entitled Cloud Nine. It was the result of a workshop for the Joint Stock Theatre Group and was intended to be about sexual politics. Within the writing she included a myriad of different themes ranging from homosexuality and homophobia to female objectification and oppression. “Churchill clearly intended to raise questions of gender, sexual orientation, and race as ideological issues; she accomplished this largely by cross-dressing and role-doubling the actors, thereby alienating them from the characters they play.” (Worthen, 807) The play takes part in two acts; in the first we see Clive, his family, friends, and servants in a Victorian British Colony in Africa; the second act takes place in 1979 London, but only twenty-five years have passed for the family. The choice to contrast the Victorian and Modern era becomes vitally important when analyzing this text from a materialist feminist view; materialist feminism relies heavily on history. Cloud Nine is a materialist feminist play; within it one can find examples that support all the tenets of materialist feminism as outlined in the Feminism handout (Bryant-Bertail, 1).