{"id":287472,"date":"2017-12-20T14:13:47","date_gmt":"2017-12-20T19:13:47","guid":{"rendered":"http:\/\/www.rochester.edu\/newscenter\/?p=287472"},"modified":"2018-03-27T16:33:32","modified_gmt":"2018-03-27T20:33:32","slug":"critical-theory-foucoult-satre-derrida-ethics-287472","status":"publish","type":"post","link":"https:\/\/www.rochester.edu\/newscenter\/critical-theory-foucoult-satre-derrida-ethics-287472\/","title":{"rendered":"New book explores \u2018ethical turn\u2019 of critical theory"},"content":{"rendered":"

How did critical theory\u2014a major area of inquiry for humanities scholars and social scientists in the late 20th century\u2014pivot from a narrowly focused investigation of meaning and text to a broad engagement with culture and politics?<\/p>\n

That question is at the heart of The Ethics of Theory: Philosophy, History, Literature<\/em> (Bloomsbury, 2017),<\/a> a new book by Robert Doran<\/a>, a professor of French and comparative literature. He examines iconic 20th-century philosophers, including Jean-Paul Sartre, Michel Foucault, Jacques Derrida, and Richard Rorty, as well as influential literary and cultural theorists, such as Claude L\u00e9vi-Strauss, Erich Auerbach, Hayden White, Ren\u00e9 Girard, and Edward Said.<\/p>\n

Doran\u2019s own education influenced his selections. He studied under, or attended seminars with, four of the nine theorists about whom he writes: White, Girard, Derrida, and Rorty.<\/p>\n

He could have titled his book \u201cHow Theory Became Ethics,\u201d he says.<\/p>\n

Once \u201cdenounced as amoral, nihilistic, and quietist, due to its \u2018relativist,\u2019 \u2018textualist,\u2019 and \u2018anti-subjectivist\u2019 bent,\u201d critical theory also became \u201cthe source of the \u2018political turn\u2019 in the humanities as well as a wellspring for liberal activists,\u201d he writes.<\/p>\n

Critical theory is a philosophical approach to understanding culture and society. Interdisciplinary in its areas of inquiry, it\u2019s particularly concerned with how people form knowledge and the kinds of power that underlie these formations. The groundwork for critical theory was laid by thinkers such as Immanuel Kant, with his considerations of how the mind structures knowledge, and Karl Marx, through his critique of capitalist culture. Intensely concerned with language and written texts, critical theory later became socially engaged, as well, in what Doran calls its political turn.<\/p>\n

Doran locates critical theory\u2019s emergence in 1960s France, with the early writings of philosophers Foucault and Derrida\u2014\u201ctwo figures who have reconfigured the intellectual landscape in ways that are still being felt,\u201d he writes. They did so in part by making Continental thought\u2014especially the thought of German philosophers Friedrich Nietzsche and Martin Heidegger\u2014more relevant to the broader humanities and social sciences.<\/p>\n

By the late 19th century, scientific inquiry had taken philosophy\u2019s place in popular regard as the most elevated form of knowledge. Nietzsche and Heidegger challenged the magisterial presumptions of theoretical knowledge, arguing that the only knowledge attainable is interpretive\u2014contingent and perspectival, rather than universal and ahistorical. This contention is at the root of what became critical theory.<\/p>\n

In the United States and Britain, critical theory found a place in literature departments, where the path had been paved by New Criticism, a method of literary criticism based on the idea that meaning is found within texts themselves, not in external contexts, such as the author\u2019s life or social history.<\/p>\n

\u201c… and people were beginning to ask, what about the silence of the whole poststructuralist movement\u2014isn\u2019t that a problem? Where is the ethics in it?\u201d<\/div>\n

For French philosophers in the \u201960s, the main intellectual action was in structuralism, which approaches systems as the internal relation of their parts. In the 19th century, Swiss linguist Ferdinand de Saussure developed the field of structural linguistics\u2014language, he argued, was a system built from the relationships between different kinds of linguistic signs. His work came to wider attention in the 1950s, when Claude L\u00e9vi-Strauss used it to develop \u201cstructural anthropology.\u201d<\/p>\n

Just as American scholars were taking up structuralism, Derrida delivered a paper at a 1966 conference at Johns Hopkins that is widely regarded as \u201cthe birth of Theory,\u201d Doran writes. In \u201cStructure, Sign, and Play in the Discourse of the Human Sciences,\u201d Derrida offered a critique of structuralism that opened the way to poststructuralism, or \u201cdeconstruction,\u201d as it has come to be known. Interest in deconstruction reached a fever pitch in the 1980s. And then, dramatically, \u201cthe fever broke in 1987,\u201d Doran says.<\/p>\n

That year brought two scandals: disclosures about Heidegger\u2019s connections with Nazism in the 1930s and the discovery of early anti-Semitic writings by the eminent deconstructive critic Paul de Man.<\/p>\n

The revelations created a crisis for the basic orientation of critical theory. \u201cHeidegger never apologized for his Nazi connections, never said anything about the Holocaust, was just completely silent about the whole thing,\u201d Doran says. \u201cSo you have Heidegger\u2019s silence and de Man\u2019s silence. And people were beginning to ask, what about the silence of the whole poststructuralist movement\u2014isn\u2019t that a problem? Where is the ethics in it?\u201d<\/p>\n

Out of that crisis came what Doran terms the \u201cethical turn\u201d of critical theory. It was ushered in by critic Gayatri Spivak, who had studied under de Man at Cornell. She had also translated and introduced Derrida\u2019s most important work, Of Grammatology<\/em>, a book that became required reading in US departments of English starting in the late 1970s and early 1980s. But with her landmark 1988 essay, \u201cCan the Subaltern Speak?\u201d\u2014a consideration of power and its accessibility\u2014Spivak helped to establish the field of postcolonial studies and thereby contributed to the introduction of an ethical and political dimension to critical theory. This effectively ended the \u201ctextualist\u201d phase she herself had inaugurated with her translation of Of Grammatology<\/em>.<\/p>\n

The significance of the ethical subject, and of the author figure, which had been sidelined with the singular focus on the text, came roaring back into play. \u201cPersonal experience and group identity become an index of theoretical authenticity. The death of the author gives way to a new kind of \u2018authority,\u2019\u201d Doran writes. \u201cThe fact that Derrida was a Jew born in (French) Algeria and the fact that Foucault was a homosexual, facts that were considered philosophically irrelevant in the 1960s and 1970s, suddenly became salient after the political turn.\u201d<\/p>\n

So emphatic was the turn that it obscured critical theory\u2019s origins: \u201cThe transformation of Theory into an ethico-political discourse was so sudden, successful, and complete that it now appears to many as if Theory had always been conceived or understood as a socially committed or activist discourse,\u201d Doran writes.<\/p>\n

He argues that understanding theory\u2019s evolution is critical. \u201cA lot of people think of theory as a kind of toolbox\u201d for scholarship, he says. \u201cYou take this and you take that [mode of analysis]\u2014you take whatever seems to work for you. But these ideas came about at a particular time and have a particular meaning. You can\u2019t just take them willy-nilly out of context, and that\u2019s what I try to rectify, to some extent, in this book.\u201d<\/p>\n

Since its heyday in the 1980s, critical theory has moved from center stage for scholars. But it hasn\u2019t disappeared, and Doran argues that it remains crucial. It has \u201cbecome synonymous with the ethical and political questions that agitate our times,\u201d he writes. His book, he says, is an \u201cendeavor to understand how this happened.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

Professor Robert Doran focuses on iconic 20th-century philosophers like Michel Foucault, Hayden White, Gayatri Spivak, and Richard Rorty, and explores critical theory’s pivot away from a narrowly focused investigation of meaning and text.<\/p>\n","protected":false},"author":752,"featured_media":288952,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[456],"tags":[20452,22172,18572,16072],"class_list":["post-287472","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-society-culture","tag-book-authors","tag-department-of-modern-languages-and-cultures","tag-research-finding","tag-school-of-arts-and-sciences"],"acf":[],"yoast_head":"\nNew book explores \u2018ethical turn\u2019 of critical theory<\/title>\n<meta name=\"description\" content=\"Professor Robert Doran focuses on critical theory's pivot from a narrowly focused investigation of 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