Before looking at the English evidence for the same concern with regularity and uniformity among printers and print users alike, it is well to remind ourselves of the rise of structural linguistics in our day. Structuralism in art and criticism stemmed, like non-Euclidean geometrics, from Russia. Structuralism as a term does not much convey its idea of inclusive synesthesia, an interplay of many levels and factors in a two-dimensional mosaic. But it is a mode of awareness in art language and literature which the West took great pains to eliminate by means of Gutenberg technology. It has returned in out time, for good or ill, as this opening paragraph of a recent book84 indicates:
Language gives evidence of its reality through three categories of human experience. The first may be considered as the meaning of words; the second, as those meanings enshrined in grammatical forms; and the third and, in the view of this author, the most significant, as those meanings which lies beyond grammatical forms, with those meanings mysteriously and miraculously revealed to man. It is with this last category that this chapter will endeavor to deal, for its thesis is that thought itself must be accompanied by a critical understanding of the relations of linguistic expression to the deepest and most persistent intuitions of man. An effort will further will further be made to show that language becomes imperfect and inadequate when it depends exclusively upon mere words & forms and when there is an uncritical trust in the adequacy of these words and forms as constituting the ultimate content and extent of language. For man is that being on earth who does not have language. Man is language.
McLuhan, The Gutenberg Galaxy, pg. 230-1.
84: R.N. Anshen, Language: An Enquiry into its Meaning & Function, Science of Culture series, vol. VIII, p. 3.
The responses by An Und Für Sich to Graham Harman’s review of Laruelle have reminded me of an old argument I had against his ‘Non-Philosophy’. My argument centres around a single aspect of Non-Philosophy―namely, the notion of ‘The One’―largely because my exposure to Laruelle has been limited to Anthony Paul Smith’s “Introduction to Non-Philosophy” (notes) and Alexander Galloway’s “François Laruelle, or The Secret.” Nevertheless, I feel that it adequately situates Laruelle within the tradition of Continental philosophy; to make it more accessible, however, I will preface it with in-depth background information.
[These are my notes for a presentation I made on Structuralism a couple years ago for an assignment on schools of thought related to literature, though I admittedly don't dwell on literature at all. The presentation is about as accessible as I could make it, though many of my colleagues found it overly complicated. Most of the material is from the book European Intellectual History Since 1789 by N. Roland Stromberg, the "Structuralism" entry in the Colliers Encyclopedia, and some websites that I have since forgotten. For a magnificent & extremely accessible comparison of structuralism to poststructuralism (the best I have read on the topic), I direct the reader to John Lye's essay Some Post-Structural Assumptions here.] Read the rest of this entry