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By Peter Nicholas Baker

    Deconstruction and the moral flip demonstrates the continued significance of deconstruction and different similar routine for present literary thought, insisting at the seriousness of the deconstructive firm, its philosophical history, and its attainable usefulness for negotiating the political terrain of the postmodern college.  

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Scott and John Rajchman have focused on in their inquiries about Foucault's ethics of the subject. Foucault's projectand on this point both Scott and Rajchman are very clearis not one of liberation. As Scott says, "The question of ethics rather than an ethics of liberation is characteristic of his discourse" (53). In Foucault's later thought, centering on the question of sexuality, this distinction is likewise apparent. Foucault states in an interview, "It seems to me that to use this ethical problem for the definition of practices of freedom is more important than the affirmation (and repetitious, at that) that sexuality or desire must be set free" Page 22 (ECS 114).

Wittgenstein begins his Philosophical Investigations with almost exactly the same anecdote, taken from Saint Augustine's Confessions. This theory of language is especially important to Wittgenstein, since he held to a version of it in his Tractatus and tried to work out systematically its results for a fully logical phi- Page 13 losophy. This in turn allied him closely at the time with Bertrand Russell, to whom Scholes refers for support (Protocols 71-73). Wittgenstein's turn to what now gets called his later philosophy was provoked by his rejection of this language of logical simples.

The shift to the modern episteme is provoked by the breakdown of the classical ratios of relation between the thing and the sign. ). Since signs and things, or the sayable and the representable, constitute two separate layers of experience and reality, the thinking subject à la Descartes gets invented in order to synthesize the two layers at the level of the interiorized thought of the subject. Les mots et les choses, with its "fin de l'homme," announces the end of the modern epistemeand ushers in the post-modernby questioning the interiorizing subject or "I" as in the modern cogito.

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