By Stephen David Ross
This e-book addresses the character and injustice of authority, retracing the information of cause and legislations from historical Greece to the current, pursuing a line of idea began with Anaximander, who speaks of the ordinance of time as restitution for immemorial injustice, and Heraclitus, who speaks of justice as strife. Predominantly philosophical, exploring the authority of Western philosophy in twentieth-century continental and pragmatist writings, the publication explores replacement voices as demanding situations to authority, in feminist and multicultural writings, in Greek mythology and African narratives, in Greek drama and twentieth-century literature.
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Extra info for Injustice and restitution: the ordinance of time
Wounding and obsession nonetheless fail to bring us to subjection, fail to speak with suspicion of abject authority and injustice. Obstruction suggests cooperation, community, as injustice suggests justice's measure. Otherwise, selection marks time's circulation in response to obstruction as justice marks time's movement in response to aboriginal injustice. The differences of things refuse totality, community, even the understanding of community as difference. As Arendt says: the reality of the public realm relies on the simultaneous presence of innumerable perspectives and aspects in which the common world presents itself and for which no common measurement or denominator can ever be devised .
We continue to wonder about the oneness of the one that the will to power and truth circulate, the oneness of archaic injustice. "The univocity of being, its singleness of expression, is paradoxically the principal condition which permits difference to escape the domination of identity, which frees it from the law of the Same . . 22 Here we address the one, the univocity of being, a being containing all differences within itself so that none may escape, a community of differences. Do we hear this totality as the authority of an absolute mastery that fears it will lose everything?
Immemorial injustice marks a vigilance God cannot replace. 9. Does unending restitution mean endless vengeance, retribution? Does justice's strife, dike's * polemos, mean opposition, war? What restitution for restitution? What strife against strife but endless deferral? What restitution circulates for losses beyond measure, beyond mourning? What restitution, indeed, but one whose endless circulation silently memorializes immemorial injustice? What of forgotten losses, losses doubly, triply lost?