JACK REYNOLDS. Chronopathologies: Time and Politics in Deleuze, Derrida, Analytic Philosophy, and PhenomenologyJack Reynolds, Chronopathologies: Time and Politics in Deleuze, Derrida, Analytic Philosophy, and Phenomenology, Lexington Books, 2012, 281pp., $79.00 (hbk), ISBN 9780739132814.Reviewed by Marco Altamirano, Louisiana State University
Justice in Rawls and Derrida: Rawls insists that the principles of justice as fairness must attain a reflective equilibrium, Derrida contends that justice is always that which disrupts any equilibrium.
Derridian deconstruction of the Law: Needs to invent the law, for otherwise we could simply get a computer to dispense judicial punishments, paying no attention to the singularity of the participants and the event of transgression. In an important sense, a judge needs to exceed the letter of the law in order to be just, and this is the case even where mercy provisions are themselves enshrined in law, because those particular supplements to the law are also permanently susceptible to revision. At the same time, it remains the case that a judge cannot completely ignore the law, but must negotiate this tension and must, as Derrida enigmatically suggests, "negotiate the unnegotiable.". . . There is no end to this deconstruction, however, and justice does not arrive.
Phenomenologic time through body concepts - bodily equilibrium and skillful coping: The third part of Chronopathologies presents some conceptual resources for thinking of a pragmatic and embodied time drawn from figures in the phenomenological tradition such as Heidegger, Merleau-Ponty, and Dreyfus. Reynolds seems at home discussing the tendency of the body toward equilibrium through a procedure that Dreyfus calls "skillful coping" (169). In a particularly illuminating example of an expert cricketer, Reynolds shows the remarkable adequacy of phenomenology to account for the living present that constitutes the expert poise of the professional athlete. There is neither a question of reflection or calculative reasoning, nor a question of an other-worldly disruptive future, in the urgent moment when the batsman is confronting a fast bowler. Such a moment is constituted, rather, by an embodied retention of the past and an embodied anticipation of the future. Further, such a model of skillful coping can be extended to diverse fields of human behavior to the benefit of ethical and political analysis. Finally, Reynolds contends that this pervasive phenomenon reveals the primary orientation we have toward an embodied calibration of equilibrium within our environment (prior to present-based calculative reasoning or some disruptive future intervening upon the present). Reynolds complains that, unfortunately, the embodied living present of phenomenology is devalued by the future orientation of Deleuze and Derrida. Deleuze encourages experimentation, problematic encounters, and the compulsory apprenticeship in learning how to swim, for example, over the calm mastery of the cricket player (195), and Derrida similarly neglects the body and shuns the value of practical experience (205-210). But while skillful coping and bodily equilibrium are promising areas of research for political and ethical philosophy, these areas are best explored through phenomenological analyses of the living present. Thus, by not according a central position to the lived time of the body, poststructuralism (future time) and analytic philosophy (clock time) alike are deprived of a temporality of massive service to ethical and political philosophy. Finally and most of all, the lived time of phenomenology avoids prioritizing one time or another, but represents an integrated balance of times: calculative, anticipatory, disruptive, and aporetic times all have their place within lived time, which embodies, as it were, all of them. The phenomenological analysis of the body, Reynolds concludes, functions as a kind of Aristotelian mean capable of moderating the extremes of poststructuralism and analytic philosophy (229).
Justice in Rawls and Derrida: Rawls insists that the principles of justice as fairness must attain a reflective equilibrium, Derrida contends that justice is always that which disrupts any equilibrium.
Derridian deconstruction of the Law: Needs to invent the law, for otherwise we could simply get a computer to dispense judicial punishments, paying no attention to the singularity of the participants and the event of transgression. In an important sense, a judge needs to exceed the letter of the law in order to be just, and this is the case even where mercy provisions are themselves enshrined in law, because those particular supplements to the law are also permanently susceptible to revision. At the same time, it remains the case that a judge cannot completely ignore the law, but must negotiate this tension and must, as Derrida enigmatically suggests, "negotiate the unnegotiable.". . . There is no end to this deconstruction, however, and justice does not arrive.
Phenomenologic time through body concepts - bodily equilibrium and skillful coping: The third part of Chronopathologies presents some conceptual resources for thinking of a pragmatic and embodied time drawn from figures in the phenomenological tradition such as Heidegger, Merleau-Ponty, and Dreyfus. Reynolds seems at home discussing the tendency of the body toward equilibrium through a procedure that Dreyfus calls "skillful coping" (169). In a particularly illuminating example of an expert cricketer, Reynolds shows the remarkable adequacy of phenomenology to account for the living present that constitutes the expert poise of the professional athlete. There is neither a question of reflection or calculative reasoning, nor a question of an other-worldly disruptive future, in the urgent moment when the batsman is confronting a fast bowler. Such a moment is constituted, rather, by an embodied retention of the past and an embodied anticipation of the future. Further, such a model of skillful coping can be extended to diverse fields of human behavior to the benefit of ethical and political analysis. Finally, Reynolds contends that this pervasive phenomenon reveals the primary orientation we have toward an embodied calibration of equilibrium within our environment (prior to present-based calculative reasoning or some disruptive future intervening upon the present). Reynolds complains that, unfortunately, the embodied living present of phenomenology is devalued by the future orientation of Deleuze and Derrida. Deleuze encourages experimentation, problematic encounters, and the compulsory apprenticeship in learning how to swim, for example, over the calm mastery of the cricket player (195), and Derrida similarly neglects the body and shuns the value of practical experience (205-210). But while skillful coping and bodily equilibrium are promising areas of research for political and ethical philosophy, these areas are best explored through phenomenological analyses of the living present. Thus, by not according a central position to the lived time of the body, poststructuralism (future time) and analytic philosophy (clock time) alike are deprived of a temporality of massive service to ethical and political philosophy. Finally and most of all, the lived time of phenomenology avoids prioritizing one time or another, but represents an integrated balance of times: calculative, anticipatory, disruptive, and aporetic times all have their place within lived time, which embodies, as it were, all of them. The phenomenological analysis of the body, Reynolds concludes, functions as a kind of Aristotelian mean capable of moderating the extremes of poststructuralism and analytic philosophy (229).
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