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By Eoin S. Thomson

The far away Relation breaks down the bogus department among philosophy and literature via weaving modern philosophic arguments via shut readings of Carpentier, Rulfo, Paz, and Garcia Marquez. Thomson attracts the reader into the mostly uninhabited house among philosophy and literature, delivering new serious innovations that permit textual content and reader to reply to the very distance they percentage. those thoughts contain a reconceptualization of distance that acknowledges the effective and affirmative nature of separation. The far away Relation will allure a person attracted to the continuing fight to beat traditional interpretations of language, time, and id in the broader context of philosophical tendencies and Spanish American studies.

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And yet, language has signified the plenum. " In this sense, language never really fails to live up to its own internal structure, a structure that is always in the service of closing the gap between its own systemic components and between these components and everything that lies outside it. To import Gilles Deleuze and Felix Guattari's term, language, under these considerations, is territorilization par excellence. It occurs to me that this interpretation of the relation between the signifier and the signified is not very accurate.

5 And yet, "the epiphany of a face is wholly language" (Levinas igSyb, 55). This points us back to my earlier reservation about the use of the term "ineffable" in relation to language. How is an epiphany, which must be exterior if it is to remain the face it is, related to language such that it is "wholly language"? 8 The Distant Relation point at which the outside is intimate with an inside that appears to deny it. Opacity is therefore structured by what I shall refer to as the intimate exteriority of the outside - extimacy.

Language has not failed: it has reached its limit in the opacity that defines it. We are therefore close to the night in its elemental darkness because we share distance - the opacity of relation. Section 2 Interlude This page intentionally left blank I argued above that Levinas' employment of resemblance is based on an assumption about the "ego" and its recognition of itself. " Both these arguments turn around a common centre: recognition. But the question remains: upon what is recognition based such that "I" could appear to itself and, having done so, could recognize the face of the other that commands it?

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