Just in case some readers missed Michael Rosen's deliciously wicked comments (in a thread right before the American Thanksgiving holiday) about a certain style of philosophy (illustrated by this review), I thought they were worth reposting as a separate thread:
Ephraim Kishon has a story called “Jewish Poker”. Jewish poker is played without cards so all you can do is bluff – and you have to bluff high. I think that this is the secret of Derridean post-modernism as currently practised in U.S. humanities departments: in the end, it’s all competitive hyperbole – who can be more radical?
Someone starts off with a huge unsupported generalization. For example, they write a book saying that the whole of Western thought is under the hegemony (good word) of (say) “logocentrism”, that its genealogy has to be exposed and deconstructed to reveal the Other that it “covers over and disavows”.
That’s a high bid, but you can top that. Why not write a review saying that this is to give “the Other” a “hegemonic status”, that this too needs to be deconstructed and given a genealogy? Say that the re-valuation of values hasn’t been radical enough, that “the Nietzschean trans-valuation is far from being complete: in its second stage, at the threshold of which we find ourselves today, it will necessitate a de-hierarchization of the already inverted values, so that alterity, too, would lose its newly acquired transcendental status, just as sameness and identity did in twentieth-century thought.”
Of course, tone and style matter. Although you’ve left banalities like “sameness and identity” (and hence, presumably, essence, cause and logical inference) far behind, don’t hesitate to use terms like “necessitate” for the ideas you are advocating, or (although you don’t believe in such fetishes as truth in interpretation) to describe others’ interpretations as “deeply flawed”. To think that once you've toppled the idols of objectivity you can't write as if they were still standing is a sign of hopeless logocentrism.
It’s good too to write as if your native language isn’t English, or that, at least, your English has been saturated by what you’ve absorbed in your many years on the *rive gauche*. A nice Derridean-Althusserian touch here (see Judith Butler, *passim*) is the spurious use of the term “precisely” when you make an especially vague assertion (“The promise of deconstruction lies, precisely, in its ability to inspire this post-metaphysical thrust ‘beyond the same and the other.’”) Introducing your sentences with pompous phrases like “Let us note that …” may not add anything of substance to them but it does convey the impression that you are addressing your audience from a position of authority (a podium at the École Normale?). Above all, the secret is to convince people that you are further up the mountain than everyone else and looking down on them. Writing in this condescending way won’t make you popular, no doubt, but what the hell – oderint dum metuant!
Where will it all end? Presumably, this too can be out-bid – perhaps someone else will come along and offer a genealogy of deconstruction or a deconstruction of genealogy. There doesn’t seem to be any limit to how many iterations the transvaluation of valuations can go through. Yet there must – surely – come a point where the whole thing vanishes up its own …
But what to do until that happy day? Certainly, it is heart-breaking for those of us who would like Continental philosophy to be taken more seriously, but how do you argue with people for whom “reason” and “argument” (like “sameness” and “identity”) are simply terms in a “hegemonic discourse” they have left behind? And, if they can shrug off the Sokal hoax and take Alain Badiou seriously, they are obviously past being laughed back into sanity by a sense of the absurd. So I think that all the rest of us can do is to keep out of their way and leave them to patronize one another to their hearts’ content.
The "Jewish poker" part of the philosophy blogosphere worked itself into quite a tizzy over these remarks, no doubt because they hit so close to home. But as Ezra Pound observed, "You can't talk to the ignorant about lies [or bluffing], since they have no criteria." But it's worth emphasizing, of course, that "Jewish Poker" philosophy has little to do with the important traditions in post-Kantian Continental philosophy (and it has to do least of all with poor Nietzsche, who memorably remarked that, "Those who know that they are profound strive for clarity. Those who would like to seem profound strive for obscurity" [The Gay Science, 173]).