By William V. Spanos
Connects the yankee exceptionalist ethos to the violence in Vietnam and the center East.
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Extra info for American Exceptionalism in the Age of Globalization: The Specter of Vietnam
We must, rather, think the Abgeschiedene—the “ghostly” ontological exile evolving a way of “errant” thinking that would be able to resist the global imperialism of Occidental/technological logic—with, say, Said’s political Deleuzian nomad: the displaced political emigré evolving, by way of his or her refusal to be answerable to the “Truth” of the Occident, a politics capable of resisting the polyvalent global neo-imperialism of Occidental political power. The Abgeschiedene, the displaced thinker, and the migrant, the displaced political person, are not incommensurable entities; they are two indissolubly related, however uneven, manifestations of the same world-historical event.
This book claims to bring a “positive response” to a question whose formation and formulation are never interrogated in themselves. It is the question of whether a “coherent and directional History of mankind” will eventually lead “the greater part of humanity” . . toward “liberal democracy” (p. xii). Of course, while answering “yes” to this question in this form, Fukuyama admits . . to an awareness of everything that allows one to have one’s doubts: the two world wars, the horrors of totalitarianism—Nazi, fascist, Stalinist—the massacres of Pol Pot, and so forth.
This “move toward political freedom around the globe”. . would have been everywhere accompanied . . ” The alliance of liberal democracy and of the “free market,” there’s the “good news” of this last quarter century. 11 10 American Exceptionalism in the Age of Globalization Derrida’s analysis constitutes a powerful and, however belated, much welcomed thematization not simply of the reductive ontological priority of the transhistorical Logos over actual history in Fukuyama’s historiography, but of the theological provenance of its will to power over the singular event: of what I will provisionally call the imperialism of Fukuyama’s metaphysical ontology.