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INTRODUCTION: A RHETORIC OF RESPONSIBILITY 1

INESSENTIAL SOLIDARIT Y
2 INTRODUCTION: A RHETORIC OF RESPONSIBILITY

Pittsburgh Series in Composition, Literacy, and Culture

David Bartholomae and Jean Ferguson Carr, Editors
 INTRODUCTION: A RHETORIC OF RESPONSIBILITY 3

INESSENTIAL
SOLIDARITY
RHETORIC AND FOREIGNER RELATIONS

Diane Davis

UNIVERSIT Y OF PIT TSBURGH PRESS

4 INTRODUCTION: A RHETORIC OF RESPONSIBILITY

Published by the University of Pittsburgh Press, Pittsburgh, Pa., 15260

Copyright © 2010, University of Pittsburgh Press
All rights reserved
Manufactured in the United States of America
Printed on acid-free paper
10 9 8 7 6 5 4 3 2 1

Library of Congress Cataloging-in-Publication Data

Davis, D. Diane (Debra Diane), 1963–

Inessential solidarity : rhetoric and foreigner relations / Diane Davis.
p. cm. — (Pittsburgh series in composition, literacy, and culture)
Includes bibliographical references and index.
ISBN 978-0-8229-6122-2 (pbk. : alk. paper)
1. English language—Rhetoric. 2. Language and culture. 3. Critical
theory. I. Title.
PE1408.D2384 2010
808’.042—dc22 2010020950
INTRODUCTION: A RHETORIC OF RESPONSIBILITY 5

To Mom and Dad—

for your enduring courage and your gigantic hearts
6 INTRODUCTION: A RHETORIC OF RESPONSIBILITY
 INTRODUCTION: A RHETORIC OF RESPONSIBILITY 7

Contents

Acknowledgments ix
Abbreviations xi
Introduction: A Rhetoric of Responsibility 1
1. Identification 18
2. Figuration 37
3. Hermeneutics 66
4. Agency 86
5. Judgment 114
P. S. on Humanism 144
Notes 167
Works Cited 195
Index 205
8 INTRODUCTION: A RHETORIC OF RESPONSIBILITY
 INTRODUCTION: A RHETORIC OF RESPONSIBILITY 9

Acknowledgments

I am very grateful to the students in my seminars over the last few years, for
their insights and enthusiasm, their humor and tenacity, which kept me on my
toes—thanks especially to Jennifer Edbauer Rice, Kevin Johnson, Johanna
Hartelius, Jamie Wright, James Brown, and Trevor Hoag. I am deeply indebted
to colleagues who offered me feedback on this work, talking me through small
sections and/or responding to one or more chapters: Michelle Ballif, Michael
Bernard-Donals, Timothy Crusius, Christopher Fynsk, Joshua Gunn, Wer-
ner Hamacher, Michael Hyde, Steven Mailloux, John Muckelbauer, Jean-Luc
Nancy, Jeffrey Nealon, Avital Ronell, Wolfgang Schirmarcher, Fred Ulfers, and
Victor J. Vitanza. I owe Michelle a spa day for her speedy and constant respon-
siveness: thank you. Chapter one owes itself entirely to Avital, as it was written
in response to a comment she scribbled in the margins of a very early draft of
what is now chapter two: “too fast.” And chapter three owes itself to Steve, as it
was written in response, finally, to a challenge he issued over his beer in down-
town Austin in 2002. Thank you all for your inspiration, your guidance, your
generosity, and your friendship.
I’d like to thank my wonderful colleagues at the University of Texas at Aus-
tin for challenging, supporting, and entertaining me over the last several years,
for offering me a sheltering space in which to write, teach, and play. And I want
to express my gratitude to Milan and Vera Kundera, who graciously granted me
permission to cite a long and crucial passage from Immortality.
I don’t have to tell you, the ones for whom I write, that the demand of
writing can really wear a Dasein down, or that precious moments of lollygag-
ging-with can play as vital a role in the production of a work as any text on the
works cited page. So, I want to thank my dear friends Michelle, Victor, Avital,
Cynthia Haynes, Rebecca Sabounchi, Roxanne Mountford, Brette Lea, and
Lisa Neumann Minnick for consistently generating lightness, often under a
weight; my amazing guys, Paul Mowery and Mojo Mowery Davis, not only for
their patience and understanding, but for frequently peeling me away from my
desk with the most unique and persuasive of appeals; and my parents, Guy and
Jeanne McNeely for their love, encouragement, and unwavering faith in me.
ix
x ACKNOWLEDGMENTS

Portions of this book have appeared in various forms: Chapter one was
originally published in Rhetoric Society Quarterly as “Identification: Burke and
Freud on Who You Are,” 38.2 (2008): 123−47. An early version of chapter
three appeared in Philosophy and Rhetoric as “Addressing Alerity: Rhetoric,
Hermeneutics, and the Non-Appropriative Relation,” 38.3 (2005): 191−212.
And a very early version of the “P. S. on Humanism” was published in a spe-
cial issue of JAC: A Journal of Composition Theory devoted to the work of Em-
manuel Levinas as “Greetings: On Levinas and the Wagging Tail,” 29.1 (2009):
711−48. I am grateful to the editors for their permission to revise and reprint
this material.
 INTRODUCTION: A RHETORIC OF RESPONSIBILITY 11

Abbreviations

The following abbreviations have been used in the text for frequently cited
sources. Full documentation is provided in the list of works cited.

A Jacques Derrida. Adieu to Emmanuel Levinas.

BIC Jean-Luc Nancy. “Of Being-in-Common.”
BT Martin Heidegger. Being and Time.
CW Avital Ronell. Crack Wars: Literature Addiction Mania.
D Jean-François Lyotard. The Differend: Phrases in Dispute.
DF Emmanuel Levinas. Difficult Freedom: Essays on Judaism.
EE Emmanuel Levinas. Existence and Existents.
EI Emmanuel Levinas. Ethics and Infinity.
ET Mikkel Borch-Jacobsen. The Emotional Tie:
  Psychoanalysis, Mimesis, and Affect.
FS Mikkel Borch-Jacobsen. The Freudian Subject.
GP Sigmund Freud. Group Psychology and the Analysis of the Ego.
IC Maurice Blanchot. The Infinite Conversation.
IOC Jean-Luc Nancy. The Inoperative Community.
IR Emmanuel Levinas. Is It Righteous to Be?
OCF Jacques Derrida. On Cosmopolitanism and Forgiveness.
OH Jacques Derrida and Anne Dufourmantelle. Of Hospitality.
OTB Emmanuel Levinas. Otherwise than Being: Or, Beyond Essence.
OTWL Martin Heidegger. On the Way to Language.
RH Steven Mailloux. Reception Histories: Rhetoric, Pragmatism,
  and American Cultural Politics.
RM Kenneth Burke. A Rhetoric of Motives.
RR Paul de Man. The Rhetoric of Romanticism.
S Avital Ronell. Stupidity.
SL Maurice Blanchot. The Space of Literature.
TI Emmanuel Levinas. Totality and Infinity: An Essay on Exteriority.
TO Emmanuel Levinas. Time and the Other.
WCT Martin Heidegger. What Is Called Thinking?
WD Maurice Blanchot. The Writing of the Disaster.
xi
12 INTRODUCTION: A RHETORIC OF RESPONSIBILITY
INTRODUCTION: A RHETORIC OF RESPONSIBILITY 13

INESSENTIAL SOLIDARIT Y
14 INTRODUCTION: A RHETORIC OF RESPONSIBILITY
 INTRODUCTION: A RHETORIC OF RESPONSIBILITY 1

INTRODUCTION

A Rhetoric of Responsibility
But communication would be impossible
if it should have to begin in the ego, a free subject,
to whom every other would only be a limitation that invites war,
domination, precaution and information.
Emmanuel Levinas, Otherwise than Being

The unconditionality of being hostage is

not the limit case of solidarity, but the condition for all solidarity.
Emmanuel Levinas, Otherwise than Being

In A Rhetoric of Motives, Kenneth Burke

makes a point that perhaps goes without saying in rhetorical studies today:
belonging is fundamentally rhetorical (27–28). That insight will serve as the
thesis of this present work, but with a twist. According to Burke, belonging is
not fixed ontologically by a shared essence but is instead a function of rhetori-
cal identification, which is itself an effect of shared symbol systems. Scholars
in rhetorical studies generally accept this elemental insight: what is common
among those who “belong together” does not constitute an essence. What is
common among the members of a nation, an ethnic group, a gang, or even a
family operates not ontologically but symbolically—“blood” every bit as much
as “native soil,” “cultural history,” and “turf colors.” Nonetheless, inasmuch as
what is common is identified as a condition for belonging, inasmuch as it sym-
bolizes a bond or property that is shared by otherwise discrete “individuals,” it
is both retroactively essentialized and grounded in the presumption of a prior
essence. The field remains mostly unaware of or unconcerned with an intersec-
tion of rhetoric and solidarity that neither references a preexisting essence of
the individual (organism) nor installs, as a product of human work, an essence
of the community (of the “common”).1
1
2 INTRODUCTION: A RHETORIC OF RESPONSIBILITY

In the pages that follow, the primary goal will be to expose a sort of common-
ality oblivious to borders (a débordement) that precedes and exceeds symbolic
identification and therefore any prerequisite for belonging; or, put another way:
the goal is to expose an originary (or preoriginary) rhetoricity—an affectability
or persuadability—that is the condition for symbolic action. I get how this may
sound, but I’m not going mystical or even particularly abstract on you here. By
definition, communication can take place only among existents who are given
over to an “outside,” exposed, open to the other’s affection and effraction. And
this “community,” without essence or project, this foreign(er) relation irreduc-
ible to symbolic prereqs, will be the primary focus of our investigation. Let me
say provisionally that what’s at stake in this exposition of exposedness is the
affirmation of a “rhetorical power,” as Steven Mailloux might put it, that is not
the effect of representation (conscious or unconscious). As anyone who has
irrepressibly tapped her foot to an unfamiliar tune will acknowledge, “persua-
sion” frequently succeeds without presenting itself to cognitive scrutiny. The
fact that this extra-symbolic rhetoricity remains irreducible to epistemological
frame-ups makes it no less powerful, no less fundamental, no less significant to
rhetorical studies.
By pulling into focus this always prior rhetoricity that is the condition for
what is called the “art” of rhetoric, I intend neither to drown “little rhetoric”
in the sea of “big rhetoric” nor to subordinate rhetorical practice to rhetorical
theory. I hope, rather, to begin to articulate a different sort of task for rhetorical
studies, a theoretical task indissociable from its practical implementation. The
task: to examine the implications of this always prior relation to the foreign(er)
without which no meaning-making or determinate (symbolic) relation would
be possible. I hope, that is, to nudge rhetorical studies beyond the epistemo-
logical concerns that have for so long circumscribed our theories of persuasion
toward the examination of a more fundamental affectability, persuadability, re-
sponsivity. What would it mean for rhetorical practice, theory, and analysis if
we were to acknowledge that communication in the most simplistic sense—as
symbolic exchange—does not first of all lead to solidarity or “community” but
instead remains utterly dependent upon a sharing and a response-ability that
precede it? What would it mean for the field’s focus if it could be shown that
rhetoric’s operations exceed not simply the representations of the intentional
subject but the “subject of representation” as such, the symbol using animal
who knows itself as and through its representations? What theoretical and ana-
lytical practices might emerge if it were admitted that rhetorical identification,
 INTRODUCTION: A RHETORIC OF RESPONSIBILITY 3

for example, is at work prior to and in excess of symbolic meaning, prior even to
the symbolic distinction between self and other? Or if it could be demonstrated
that rhetoric is not, therefore, indissociable from hermeneutics? What would
it mean for our theories of social change or for public sphere studies if it could
be shown that the speaking subject is the product neither of self-determination
nor of structural overdetermination but instead emerges, each time, according
to a relationality and responsivity irreducible to dramatistic mappings? My aim
is not once and for all to answer these questions; it is only to provoke them, to
hold them open, to begin a conversation with you that is long overdue.
In a certain way, this book joins a vast array of other works in the field de-
voted to examining rhetoric’s relation with relationality itself. As Walter Jost
and Michael Hyde put it in their introduction to Rhetoric and Hermeneutics in
Our Time, rhetoric is “a practice that by its very nature is other-oriented” (29).
Indeed, the practice of rhetoric is frequently celebrated for its capacity to cre-
ate cohesive social bonds, to incite unification where there would otherwise
be fragmentation and violence; it is praised for inviting identification through
the exchange of shared meaning and values, and for its ability to provoke so-
cial change by moving audiences to action or to attitude, either through direct
argumentation or, more subtly, through epideictic’s display.2 The flip side to
this optimistic take on the role that rhetoric plays in the building and sustain-
ing of social bonds is also frequently explored: the problems of the scapegoat
and, more generally, of congregation via segregation.3 And I have no desire to
quibble with any of this or to produce a polemic. I do, however, propose that
there is another, prior intersection of rhetoric and solidarity that the field has
left virtually unexamined and that could have a profound effect on both its self-
understanding and its scholarly practices. For there to be any sharing of sym-
bolic meaning, any construction of a common enemy or collective goal, any
effective use of persuasive discourse at all, a more originary rhetoricity must
already be operating, a consitutive persuadability and responsivity that testi-
fies, first of all, to a fundamental structure of exposure. If rhetorical practices
work by managing to have an effect on others, then an always prior openness to
the other’s affection is its first requirement: the “art” of rhetoric can be effective
only among affectable existents, who are by definition something other than
distinct individuals or self-determining agents, and whose relations necessar-
ily precede and exceed symbolic intervention.4 We are talking here about an
intersection of rhetoric and solidarity that would be the condition not only for
symbolic action but for the symbol-using animal itself.
4 INTRODUCTION: A RHETORIC OF RESPONSIBILITY

Being-With

An obscene amount of political, ethical, and scholarly energy has been invested
in “the individual,” that indivisible atom, absolutely detached and for-itself,
which is situated at the origin of the origin. And yet, “one cannot make the
world with simple atoms,” Jean-Luc Nancy reminds us. “There has to be a clina-
men. There has to be an inclination or an inclining from one toward the other,
of one by another, or from one to the other. Community is at least the clinamen
of the ‘individual.’” Rephrased for our purposes: solidarity is at least the rheto-
ricity of the affect as such, the “individual’s” irreparable openness to affection/
alteration. But “there is no theory, ethics, politics, or metaphysics of the indi-
vidual that is capable of envisaging this clinamen, this declination or decline of
the individual within community.” What individualism can’t quite assimilate
is that “the atom is a world” (IOC 3–4). Despite the breathlessness of the pre-
sentation, this is what Heidegger demonstrates in Being and Time: that there is
no being that is not already being-with, no Dasein that is not already Mitsein or
Mit-da-sein. Nancy tracks the unplumbed (and perhaps unplumbable) implica-
tions of the insight, pointing out that “the ‘mit’ does not modify the ‘sein,’ (as if
being could already sustain itself in some way, as if being were itself, that is as if
being were or existed absolutely)”; but further still, he continues, “the ‘mit’ does
not even qualify the ‘Dasein,’ but . . . constitutes it essentially.” This means that
“the there” of Da-sein “is not a grounding for existence,” Nancy insists, “but
rather its taking place, its arrival, its coming—which also means its difference,
its withdrawal, its excess, its ‘exscription’” (BIC 2).
Though Heidegger’s split-second explication of the originariness of being-
with is elliptical, it nonetheless issues an irrevocable challenge to pre-Heideggerian
approaches to ontology: if the “with” is already operative essentially, constitu-
tively, then contamination is originary and ontology’s project is busted before
it begins. There is no longer any way to pose its defining question, a question of
uncontaminated essence: “what is X?” There is no immanent or intrinsic being,
no essence in itself that would therefore be capable of presenting itself as such.
What Heidegger gives us to think is that prior to the symbolic exchange of any
particular content—prior also, then, to the symbolic distinction between self
and other—the “I” is already a kind of “we,” the singularity is already a collec-
tive. Being is not simply posed; it is exposed. “The logic of the ‘with,’” Nancy
explains, “is the singular logic of an inside-outside,” the existential equivalent
of a Klein jar or Möbius strip (BIC 6). This originary “collective,” then—which
 INTRODUCTION: A RHETORIC OF RESPONSIBILITY 5

Nancy will elsewhere, disappointingly, call “fraternity”5—consists not in a

shared essence or common being (or even a common purpose or interest or
practice or value) but in a sharing out (partáge) of being itself. The solidarity
from which any sense of the “individual” would have to be extracted takes place
as being-in-common, precisely to the extent that it is not “common being.”
“Henceforth,” Nancy writes, “the question should be the community of being,
and not the being of community. Or if you prefer: the community of existence,
and not the essence of community” (BIC 1).
Behind and beyond the theme of the individual, Nancy proposes, “lurks the
question of singularity. What is a body, a face, a voice, a death, a writing—not
indivisible but singular?” Singularity does not have the indivisible and so iden-
tifiable nature or structure of the individual; rather, singularity “takes place at
the level of the clinamen, which is unidentifiable” (IOC 6–7).6 Singularity, then,
is not simply an upgraded or more theoretically sophisticated synonym for the
individual. Nor—and here Nancy breaks with the early Heidegger—does the
singular being emerge through a process of “singularization,” as if it rose up
“against the background of a chaotic, undifferentiated identity of beings”—that
is, against the background of what Heidegger calls “the ‘they’” (IOC 27).7 Rath-
er “‘singularity’ would designate precisely that which, each time, forms a point
of exposure, traces an intersection of limits on which there is exposure. To be
exposed,” Nancy continues, “is to be on the limit where, at the same time, there
is both inside and outside, and neither inside nor outside.” Singularity is expos-
edness itself, an “in oneself ” that is only by virtue of partition: “both division
and distribution.” This limit, in joining what it also separates, is the site of an
“extreme abandonment in which all property . . . is first of all given over to the
outside (but not to the outside of an inside . . .).” This makes the singularity “a
generalized ectopia of all ‘proper’ places,” an inside that is “brought about es-
sentially by a ‘cleaving’ or by a ‘schism.’” Singularity is what it is only inasmuch
as it is exposed on and as its limit (BIC 7, 8).
In contemporary physics, a singularity indicates a particular anomaly that
escapes all known laws of physics (the big bang is a famous example) but that
is not simply observable because it resides inside a black hole, which sucks ev-
erything inward, including light, and remains hidden beyond an event horizon.
A naked singularity, on the other hand, is described as an anomaly that occurs
(theoretically) without an event horizon; it therefore would be an observable
yet still wildly ungraspable “event.” Nancy’s sociopolitical use of the term “singu-
larity” is aligned with naked singularity, as both would be observable (exposed)
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