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By Nesrin Ücarlar, n/a


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Therefore, deconstructive analysis must continue to operate. As Culler reminds us, deconstruction of a binary opposition does not mean the extermination of all differences; ‘it is attempt to follow the subtle, powerful effects of differences already at work within the illusion of a binary opposition’ (ibid).  Deconstruction and Justice In socio-political terms, the general model of society is visualised minority as a group of people and the majority as only a particular variant of it. Following Culler’s (1983: 170-1) reading of the binary opposition between woman and man, it might be said that the majority is originally the minority, which eventually actualised the ‘phallic stage’, namely, acquired the state.

The violence of the denial of the originary violence and the violence suppressing the violent reaction to that originary violence creates the tertiary violence of law on minorities. It is the renunciation of originary violence and the ‘technicity of law that leads to “greater violence”’ (Durst 2000: 683). The  technicity of law is based on ‘the a priori concept of “right”’, which ‘empties the concept of freedom of history, formation, expression and situation, confining the idea of freedom to a question of negative limits between individuals’ (Beardsworth 1996: 51).

The worth of diversity, on the other hand, does not discount the worth of unity. The diversity that is celebrated is supposed to be the  According to this typology, Western nationalism is based on the notion of democratic citizenship open to everyone who voluntarily chooses to be a member of that nation, irrespective of their ethnic origin. This understanding contrasts with the Eastern definition that is more exclusive and emphasises a commonly-shared ethnicity as the prerequisite for being both a member of the nation and the citizen of the state (Kohn 1967).

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