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ETHICS
AND
POLITICS
IN
SCENES
OF
TEACHING
GAYATRI
CHAKRAVORTY
SPIVAK
diacritics32.3-4: 17-31
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"Apoman,"the poem Tagorewrote more than twenty years before this, afterreadKshitimohan
Sen's translationsof Kabir,is much darker.In this poem, Tagoreuses
ing
the exact phrase"humanrights"-manusher adhikar-already at the beginning of the
last century.Whatis to me more strikingis that,insteadof urgingthathumanrights be
immediatelyrestoredto the descendantsof India's historicalunfortunates,he makes a
mysteriousprediction,looking towardthe historicalfuture:apomanehote hobe tahader
shobar shoman-my unfortunatecountry,you will have to be equal in disgraceto each
and every one of those you have disgracedmillennially-a disgraceto which Kabirhad
responded.
How can this enigmaticsentencebe understood?The idea of intertextuality,loosely
defined, can be used to confrontthis question.
I will offer an anecdotal account of intertextuality.It will help us coast through
Tagore'sIndia,Coetzee's SouthAfrica, and the space of a tiny groupof adivasis.5
In November 2002, Roald Hoffman, a Nobel Laureatechemist, gave a popular
mini-lecturewith slides in the basementof the CorneliaStreet Caf6 in New York.The
topic was "Movementin ConstrainedSpaces,"by which Hoffmanmeant the incessant
microscopic movement that goes on inside the human body to make it function. To
preparefor his talk, he had asked a choreographerfrom neighboringPrincetonto choreograph a dance for the space of the stage, which is very small. This is already
intertextuality,where one text, Hoffman's,would make its point by weaving itself with
another,the dance.A shot silk, as it were. Again, thatvenerablesense of text as in textile, and texere as weave.
The choreographermanageda patternof exquisite and minutemovementsfor two
dancers,male andfemale, in thattiny space. But, at the back of the long andnarrowbar,
two singers, female and male, sang La ci darem a mano in full-throatedease. That
wonderfulariafrom Mozart'sDon Giovanni,sung with such force and skill, boughtour
choreographerthe deep space of the bar, but also historical space-the space of an
opera that has been heard and loved by millions for a few centuries.Yet her dancers
gave somethingto Mozartas well. Full of lyric grace as a love song if heardby itselfa man telling his beloved of the exquisite beauty of the place to which they will escape-La ci daremis, in context, a brutalseductionsong of the most vicious class-fixed
gendering, a gentleman seducing a confused farmgirlonly to fuck, and the audience
sharingthejoke. The two impish and acrobaticdancerson the diminutivestage, wittily
partnering,gave the lie to the possibility of any such interpretation.
This is intertextuality,workingboth ways. Just as the chemist gave the dancerthe
lie, somewhat, for the movements he spoke of made the dance possible, so did the
dancersgive Mozartthe lie by takingaway his plot. Yet each gained somethingas well.
But in this case it did not work completely. Mozartis too elite for a radicalNew
Yorkaudience.They did not catch the allusion. When the boring literaryacademicreferredto it in a timid question,the choreographermelted in gratitude.
This is sometimes the task of the literaryacademic.To restorereferencein order
that intertextualitymay function;and to create intertextualityas well. In orderto do a
good job with the Tagorepoem, I have to readKabircarefully.And thatwill be another
session with the fictive simulacrumof the helpless strengthof the ethical.
J. M. Coetzee's novel Disgrace may be put in an intertextualrelationshipwith
Tagore'spoem. In representingjare tuminichefelo she tomarebandhibeje niche-the
one you fling down will bind you down there-in ruralSouthAfrica, Coetzee offers an
illustrationof what thatenigmaticpredictionmight mean:apomanehote hobe tahader
5. Adivasi is the name used commonlyfor so-called Indian "tribals,"by general account the
inhabitantsoflndia at the timeof the arrival of ndo-Europeanspeakersin the second millennium
BC.
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shobar shoman-you will have to be equal in disgrace to all of them. Here too,
intertextuality works two ways. Where Tagore alters his refrain in the last line:
mrityumajhehobe tobe chitabhashsheshobar shoman-you will then be equal to all of
them in the ashes of death-thus predictingthe death of a nation, Coetzee, writing an
unsentimentallygenderednarrative,makes his protagonistchoose life. (I should add
thatTagore'slast stanzais somewhatmore programmaticand asks for a call to all.)
Here is a plot summaryof Coetzee's novel: David Lurie,a middle-agedmale professor,sentimentalconsumerof metropolitansex-work,seducesa student,andis charged
with sexual harassmentby the appropriatecommittee.He refuses to utterthe formulas
thatwill get him off. He leaves the universityand goes to his possibly lesbian daughter
Lucy's flower farm. The daughteris raped and beaten, and he is himself beaten and
badly burnt.The daughteris pregnantand decides to carrythe child to term.One of the
rapiststurnsup at the neighboringfarmand is apparentlya relativeof the owner.This
farmerPetrus, already married,proposes a concubinage-stylemarriageto Lucy. She
accepts. The English professor startsworking for an outfit that puts unwanteddogs to
sleep. He has a shortliaison with the unattractivemarriedwoman who runs the outfit.
He writes an operettain a desultory way. He learns to love dogs and finally learns to
give up the dog thathe loves to the stipulateddeath.
These are some of the daughterLucy's last words in the novel. Her fatheris ready
to send his violateddaughterbackto her Dutchmother.Hollandis the remotemetropole
for the Afrikaner:
It is as if she has not heard him. "Go back to Petrus,"she says. "Proposethe
following. Say I accept his protection. Say he can put out whateverstory he
likes about our relationshipand I won't contradicthim. If he wants me to be
known as his third wife, so be it. As his concubine, ditto. But then the child
becomes his too. The child becomespart of his family. As for the land, say I
will sign the land over to him as long as the house remainsmine.I will become
a tenant on his land."... "How humiliating,"he says finally.... "yes, [she
says] I agree, it is humiliating.Butperhaps that is a good point to startfrom
again. ... Tostart at ground level. Withnothing.Not with nothing but. With
nothing. No cards, no weapons, no property,no rights, no dignity. [204-05;
emphasis mine]
Apomanehote hobe tahadershobar shoman.
Insofaras Disgrace is a father-daughterstory the intertextualityhere is with Lear.
If Lucy ends with nothing, Cordelia in the text of King Lear begins with the word
"nothing."That word signifies the withholdingof speech as an instrumentfor indicating socially inappropriateaffective value. In Cordelia'sunderstanding,to put love in
the value-form-let me measurehow much-is itself absurd.
Indeed,in the firstimpactof the word"nothing"in the play,this protestis mimedin
the clusteringof silences in the shortlines among the regulariambic pentameterlines.
"Cor Nothing, my lord. [six syllables of silence] / Lear Nothing? [eight syllables of
silence] / Cor Nothing. [eight again]/Lear.Nothing will come of nothing:speakagain"
[1.1.87-90]. The meterpicks up, and Cordeliaspeaks.
Now Cordeliashows thatshe is also a realistandknows thatlove in the value-form
is what makes the world go around.She is made to chide her sisters for not thinkingof
the love due to their husbands:"Whyhave my sisters husbandsif they say / They love
you all?" [1.1.97-98].
Just as Disgrace is also a father-daughterstory, so is King Lear also a play about
dynastic succession in the absence of a son, not an unimportanttopic in JacobeanEn-
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but the novel continues,focalizing Lurieloving dogs, avoidingbathosonly by his obvious race-genderilliteracy,as we counterfocalizethe absentLucy.
Literaryreadingteaches us to learnfrom the singularand the unverifiable.It is not
that literaryreadingdoes not generalize. It is just that those generalizationsare not on
evidentiaryground.In this area, what is known is proved by vyavahdra,or setting-towork. MartinLutherKing, in his celebratedspeech "BeyondVietnam,"given on April
4, 1967, in RiversideChurch,had triedto imagine the otheragain and again.In his own
words, "[p]erhapsthe more difficultbut no less necessarytask is to speakfor those who
have been designatedas ourenemies. ... Surelywe mustunderstandtheirfeelings even
if we do not condone their actions."
Here is a setting-to-workof what in the secularimaginationis the literaryimpulse:
to imagine the otherwho does not resemblethe self. King, being a minister,had put it in
termsof liberationtheology,in the name of "theone who loved his enemies so fully that
he died for them."For the secularimagination,thattranscendentalnarrativeis just that,
a narrative,singularand unverifiable.When it is set to work, it enters the arenaof the
probable:King'simaginationof theViet Cong. I believe this is why Aristotlesaidpoiesis,
or making-in-fiction,was philosophoteron-a better instrumentof knowledge-than
historia-because it allowed us to produce the probableratherthan account for that
which has been possible.
In my words on suicide bombing, I was trying to follow Dr. King's lead halfway,
use the secular imaginationas emancipatoryinstrument.When I was a graduatestudent, on the eve of the VietnamWar,I lived in the same house as Paul Wolfowitz, the
ferocious Deputy Secretaryof Defense who was the chief talking head for the war on
Iraq.He was a Political Science undergraduate,disciple of Allan Bloom, the conservative politicalphilosopher.As I havewatchedhim on televisionlately,I haveoften thought
thatif he had had serioustrainingin literaryreadingand/orthe imaginingof the enemy
as human,his positionon Iraqwould not be so inflexible.This is not a verifiableconviction. But it is in view of such hopes thathumanitiesteaching acts itself out.
To repeat:literatureis not verifiable.The only way a reading establishes itselfwithoutguarantees-is by sharingthe steps of the reading.Thatis the experienceof the
impossible; ethical discontinuityshaken up in a simulacrum.Unless you take a step
with me, there will be no interdisciplinarity,only the tedium of turfbattles.
Insofaras Lucy is a figure thatmakes visible the rationalkernelof the institutionof
marriage-rape, social security,property,humancontinuity-we can check her out with
Herculine Barbin, the nineteenth-centuryhermaphroditewho committed suicide but
left a memoir,which Foucaultedited and made available.
HerculineBarbinwas a scholar-a diligent studentwho became a schoolmistress.
But when she was named a man by doctors, she could not access the scholarly position-of writing and speaking to a general public-that Kant secures for the enlightened subjectin "WhatIs Enlightenment?"
Let us look at Herculine/Abel'scautious elation at the moment of entry into the
world of men:
So, it was done [C'en 6tait donc fait]. Civil status called me to belong henceforth to that half of the humanrace that is called the strong sex [L'6tat civil
m'appelait t faire partied6sormaisde cette moiti6 du genre humain,appel6le
sexe fort]. I, who had been raised until the age of twenty-one in religious
houses, among shy [timides] female companions,was going to leave behind
me a past entirelydelightful[tout un pass6 d6licieux], likeAchilles, and enter
the lists, armedwith my weaknessalone and myprofoundinexperienceof men
and things! [89, trans.modified]
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Christianscene of man giving up dog may slide into a rictus,'0given the overarching
narrativecontext) can be seen, in a reading that ignores the function of Lucy in the
narrative,as the novel's failure, ratherthan partof its rhetoricalweb.
I wantnow to come to the second way in which Tagore'srefraincan be understood:
the failureof democracy.
The PratichiTrustin India,to whose ReportI have referredabove, is doing astute
work, because it realizes that, if the largestsector of the electoratemisses out on early
education,democracycannotfunction, for it then allows the worst of the uppersectors
to flourish. Democracy sinks to that level, and we are all equal in disgrace.When we
readstatisticson who wins andwho loses the elections,the nonspecialist-locatedmiddle
class as well as the rest of the world, if it cares, thinksit shows how the countrythinks.
No. In the largest and lowest sector of the electorate,thereis a considerablesupply of
affect, good andbad; thereis native sharpness,andthereis acquiredcunning.But there
is no rationalchoice. Election does not even pretendto be based on rationalplatforms.
(This applies to the United States as well, in anotherway. But it would take me too far
to develop that here.) Genderingmust be understoodsimply here: female teachersare
preferred,thoughthey have less authority;genderingpresuppositionsmust be changed
througheducation,and so on.
Thereis little I can add to the Trust'smagisterialwork.After a generalcautionthat
work in this sphere runs the risk of structuralatrophy,like diversifiedcommittees in
Disgrace, andthereforemustbe interruptedby the ethical, I will adda few codicils here
and there.
ProfessorSen, the founderof the Trust,supportsthe state in opposing "the artificially generated need for private tuition," artificial because generated by careless
nonteachingin the free primaryschools [Pratichi 10]. While the state waits to implement this oppositionlegally, I have been tryingto providecollective "privatetuition"to
supplementthe defunctprimaryschools, to a tiny sector of the most disenfranchised.It
is my hope thatprivatetuitionin this form can be nationalizedand thus lose its definition. I will ask some questions in conclusion, which will make the direction of my
thoughts clear. The one-on-one of "private"tuition-at the moment in the service of
10. Thispossibility of an uneasy snigger (as well as the "giving up") may marksomething
irreducible,the seeming "abyss"-we thinkalso of the incessantback-and-forthof the abyssalbetweenthe "I"of the "Ithink"and thepresumedself-identityof the animal: "Thisautomotricity
as auto-affectionand self-relation,beforethe discursivethematicof a statementor an ego cogito,
indeed of a cogito ergo sum, is the characterrecognizedin the living and in animalityin general.
But between that self-relationship(that Self that ipseity) and the I of the "I think" there is, it
seems, an abyss" [Derrida, "L'animalque doncje suis [ai suivre]" 300]. It is possible that the
dull effort of a cogitative Lurie has an abyssality that must not be forgotten as we attemptto
acknowledgethe enigmatichistorialityof the mixed-racepostcolonial child of rape deliberately
given up as propertyfor the adoptedfather,Black Christian,a Petrusuponwhich rockthefuture,
guaranteeingtenancyfor the colonial turnednative, is founded. It is not the object-humanas a
figure with nothing that comes before all else, but the look of the nakedanimot (a word that the
reader must learn from the essay by Derrida I have just cited; a word [mot] that marks the
irreducibleheterogeneityof animality).Thisis Derrida's critiqueof Levinas.I have oftenfelt that
theformal logic of Coetzee'sfictionmimesethical movesin an uncannyway.The(non)relationship
betweenthecogitationof animalityand thesetting-to-workof genderedpostcolonialismin Disgrace
may be such an uncanny miming. The "dull decrepitude"of the former is where equality in
disgrace is impossible;we cannotdisgrace the animot.It is the limitof apomanehote hobe tahader
shobarshoman;and to call it a limit is to speakfrom one side. Since my ethical texts are Kant,
Lvinas,and Derrida,and myfictions are "Apoman,"Disgrace,and the uncoerciverearrangement
of desire, I have not consideredCoetzee's staged speculationsabout animalityand the humanin
"Livesof Animals."
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rote learningthatcannotrelateto the nurturingof the ethical impulse-is the only way
to undo the abdicationof the politically planned "public"education."Privatetuition,"
therefore,is a relationto transformratherthanprohibit.The tutorialsystem at the other
end of the spectrumis proof of this.
I must repeatthat I am enthralledby the reportand whateverI am addingis in the
natureof a supplementfrom a literaryperson. The work of the Trustis largely structural. The humanities-training in literaryreading in particular-is good at textural
change.Eachdisciplinehas its own species of "setting-to-work"-andthe textureof the
imaginationbelongs to the teacherof literaryreading.All good work is imaginative,of
course. But the humanitieshave little else.
There is a tiny exchange on page 69 of the book: "On the day of our visit [to a
school in Medinipur],we interviewedfour childrenof Class 4. ... well, can you tell us
somethingaboutwhat was taught?All four childrenwere silent."
Partof the silence rises from the very class apartheidthatbad ruraleducationperpetuates."The relationshipbetween the itinerantinspectorandthe child is, in addition,
hardlyethical.
Trainingin literaryreadingcan prepareone to work at these silences. I will submit
an example which it would be useless to translatehere. It is lesson 5 from Amader
Itihash, a Class 4 history book, specifically devoted to nationalliberation,one item in
which is the storyof Nelson Mandela.Let us overlookthe implicit misrepresentationof
Gandhi'srole in Mandela'spolitical victory in the lifting of apartheid,or the suggestive
detailthatthe section on nationalliberationstartswith GeorgeWashington.One cannot,
however, overlook, if one is a reader of Bengali, the hopeless ornamentationof the
prose, incomprehensibleto teacherand studentalike at the subalternlevel, in the outer
reaches of ruralWest Bengal. The point is not only to ask for "a radicallyenhancedset
of commitments""fromthe primaryteachers,"as the Reportstresses.The real disgrace
of ruralprimaryeducationis thateven the good teacher,with the best will in the world,
has been so indoctrinatedinto rote learningthat,even if s/he could understandthe lugubriousprose and even if s/he had retainedor imbibedenough generalknowledge of the
world-both doubtfulpropositions-the techniqueof emphasizingmeaningis not what
s/he would understandby teaching.ElsewhereI have emphasizedthis as the systematic
differencein teachingbetween baralok and chhotolok-translated by Pratichias highborn and low-born,braveattempts-gatar khatanoand mathakhatano-manual labor
and intellectuallabor does not quite translatethe active sense of khatano-setting-towork, then, of the body alone, andof the mind as well-that keeps class apartheidalive.
The common sight of a child of the ruralpoor tryingto makethe head engage in answer
to a textbookquestion and failing is as vivid a figure of withholdinghumanityas anything in Tagoreor Coetzee. The "silence"is active with pain and resentment.
The solutionis not to write new textbooks,the liberalintellectuals'favoriteoption.
The teachersat this level do not know how to use a book, any book, however progressive. Many of the textbooks, for instance, have a list of pedagogic goals at the top of
each lesson. The language of these lists is abstract,startingwith the title: shamortho,
capacity.Some times, for nine or ten lessons in a row, this abstracttitle is followed by
the remark:"see previouslesson."No primaryor nonformalteacherover the last thirteen years has ever noticed this in my presence, or, when informedof the presence of
this pedagogic machinery,been able to understandit, let alone implementit. Given the
axiomaticsof the so-called educationwithinwhich the teacherhas receivedwhatpasses
for training,it is foolish to expect implementation.
11. I have developedthe idea of the role of ruraleducationin maintainingclass apartheidin
"RightingWrongs."
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windows. Incidentally,do people really check-rather thaninterruptthe painfulexperience of havingfailed to teach-the long-termresidueof so-called legal awarenessseminars?What is learntthroughrepeatedbrusheswith the usual brutalityof the ruraljudiciary is not significantlychangedby the convictionthatthe benevolentamongthe masters will help them litigate. What is it to develop the subject-the capital I-of human
rights,ratherthan a feudal dispensationof humanrightsbreedingdependencyand litigious blackmailandprovokinga trailof vendettasin those punisherspunishedremotely?
Let us returnto the schoolroomin gatheringdusk.
It is common sense thatchildrenhave shortattentionspans.I was so helpless in my
inabilityto explain thatI was tyrannizingthe girls. At the time it seemed as if we were
locked together in an effort to let response emerge and blossom with its own energy.
The ethical as task ratherthanevent is effortful.And perhapsan hourand a half into the
struggle,I put my handnext to the brightone's purple-blackhandto explain apartheid.
Next to that rich color this pasty brown hand seemed white. And to explain shoman
adhikar equal rights, Mandela'sdemand, a desperateformulapresenteditself to me:
amija, tumita-what I, that you. Rememberthis is a student,not an asylum seeker in
the metropole,in whose name many millions of dollars are moved aroundeven as we
speak.12 This is just two students, accepting oppression as normality,understanding
their designatedtextbook.
Response did emerge.Yesses and noes were now given; even, if I rememberright,
a few words utteredas answersto questions.In a bit I let them go.
The next morningI askedthem to set down what they rememberedof the previous
day's lesson. The olderone could call up nothing.The youngerone, the more intelligent
one, producedthis: ami ja, tumi ta, raja here gachhe-what I, that you, the king was
defeated. A tremendousachievementin context but, if one thinks of all the children
studyingunderthe WestBengal Board,includingthe best studentsfromthe best schools
in Kolkata,with whom these girls are competing, this is a negligible result. I have no
doubt that even this pitiful residue of the content of the lesson is now long lost and
forgotten.
The incidenttook place aboutfour years ago. The two girls areyoung women now,
in high school. Speakingto them and their teachersin December,I stressedrepeatedly
the importanceof explainingthe text, of explainingrepeatedly,of checkingto see if the
student has understood.A futile exercise. You do not teach how to play a game by
talkingaboutit. No one can producemeaningsof unknownwords.Thereare no dictionaries, and, more important,no habit of consultingdictionaries.
As I continuedwith the useless harangue,I said, "astwo of you might remember,I
spent two hours explaining Nelson Mandelato you some years ago. It is importantto
explain."A fleeting smile, no eye contact, passed across the face of the bright one,
sitting in the last row. It is unusualfor such signals to pass from her class to mine.13
The numberof calculativemoves to be made and sustainedin the political sphere,
with the deflecting and overdeterminedcalculus of the vicissitudes of genderedclassmobility factoredin at every stop, in orderfor irony-shared-from-belowcommunication to be sustainedat this level, would requireimmense systemic change.Yet, in the
supplementaryrelationshipbetween the possibility of thatfleeting smile-a sign of the
andthe Failureof Good
12. ClydePrestowitz,in RogueNation:AmericanUnilateralism
Intentions,argues that the US wants to make everyoneAmerican,and there left and right meet.
Thesame, I think,can now be said of Europe.This is too big a topic to develop here. WhatI urge
is the need to imagine a world that is not necessarily lookingfor help.
13. She died a monthago of encephalitis.Her name was ShamoliSabar She is memorialized
on page 216 of my "RightingWrongs,"whereshe is one of the signatoriesof a petition requesting
a tube well. I offer this essay to her memory.
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Emotional
in
andLiterature
positionsuchas RajatRay'sinExploring
History:Gender,Mentality,
theIndianAwakening
[79, 115n28].
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even as such teachers and studentsare texturallyengaged? I do not believe the more
privilegedchild would sufferfrom such a change, thoughI can foresee a majoroutcry.
It mustbe repeated,to foster such freedomis simply to work at freedomin the sphereof
necessity, otherwise ravagedby the ravagesof political economy-no more than "the
groundingcondition [Grundbedingung]for the truerealm of freedom"[Marx,Capital
3: 959] always aroundthe corner.
Shakespeare,Kafka,Tagore,Coetzee, AmartyaSen. Heavy hitters.My questions
are banal.I am always energizedby thatparagraphin the thirdvolume of Capital from
which I quote above, and where Marx writes, in a high philosophical tone: "the true
realm of freedom,the developmentof humanpowers as an end in itself begins beyond
[the realm of necessity], though it can only flourish with this realm of necessity as its
ground."That sentenceis followed by this one: "thereductionof the workingday is its
groundingcondition."In Marx's text philosophy must thus displace itself into the everyday struggle.In my argument,literature,insofar as it is in the service of the emergence of the critical, must also displace itself thus. Its task is to foster yet anotherdisplacement: into a work for the remote possibility of the precariousproductionof an
infrastructurethatcan in turnproducea Lucy or her focalizer,figuringforthan equality
that takes disgracein its stride.
WORKS CITED
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Barbin,Herculine.HerculineBarbin:Being theRecentlyDiscoveredMemoirsof a Nineteenth-CenturyFrench Hermaphrodite.Trans. Richard McDougall. New York:
Pantheon,1980.
Coetzee, J. M. Disgrace. New York:Viking, 1999.
. Foe. New York:Penguin, 1986.
. "Livesof Animals."TheLivesofAnimals.Ed.Amy Gutmann.Princeton:Princeton
UP, 1999.
Derrida,Jacques.Adieu to EmmanuelLevinas.Trans.Pascale-AnneBraultandMichael
Naas. Stanford:StanfordUP, 1999.
-. "L'animalque donc je suis [a suivre]."L'animalautobiographique.Ed. MarieLouise Mallet. Paris:Galilee, 1999
. "WhiteMythology: Metaphorin the Text of Philosophy."Margins of Philosophy. Trans.Alan Bass. Chicago:U of Chicago P, 1982. 209-71.
Foakes, R. A., ed. King Lear By William Shakespeare.London:Nelson, 1997. Arden
ed.
Kabir.Songs of Kabir Trans.RabindranathTagorefrom KshitimohanSen. New York:
Macmillan, 1915.
Kafka,Franz.The Trial.Trans.Breon Mitchell. New York:Schocken, 1998.
Kant,Immanuel."AnAnswerto the Question:WhatIs Enlightenment?"Practical Philosophy.Trans.and ed. MaryJ. Gregor.Cambridge,UK: CambridgeUP, 1996.
King, MartinLuther,Jr. "BeyondVietnam."Black Protest: History, Documents, and
Analyses, 1619 to the Present.Ed. JoanneGrant.2nd ed. Greenwich,CT:Fawcett,
1974. 418-25.
L6vinas,Emmanuel.OtherwisethanBeing: Or,BeyondEssence.Trans.AlphonsoLingis.
Pittsburgh:DuquesneUP, 1981.
Marx, Karl. Capital: A Critique of Political Economy.Trans. David Fernbach.New
York:Vintage, 1981.
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This content downloaded from 208.125.88.110 on Sat, 12 Dec 2015 16:58:37 UTC
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