difference

ology (the study of)

G.W.F. Hegel

one-liner

is a social production that effects a decolonization of homogenized space.

is a state of being that is radical and embodies real change.

difference is a state of being that is radical and embodies real change (Deleuze 1994).

is a structure (a structure never quite there, never by us perceived, itself deferred and different) of our psyche is also the structure of 'presence,' a term itself under erasure.

Derrida's master-concept 'differance' spelled with an 'a.' Let us fasten on three moments in the quotation 'differing,' 'deferring,' and 'detour.' I have spoken of the radically other, which is always different, nonidentical. Add to this the structure of the perennial postponement of that which is constituted only through postponement. The two together 'difference' and 'deferment' both senses present in the French verb 'diffe rer,' and both 'properties' of the sign under erasure Derrida calls 'diffe rance.' This differance being the structure (a structure never quite there, never by us perceived, itself deferred and different) of our psyche is also the structure of 'presence,' a term itself under erasure. For differance, producing the differential structure of our hold on 'presence,' never produces presence as such. (spivak in on grammatology : 43)

is also a difference between differences. For example, there is a difference in texture and color. And another unique difference between size and shape. And still a third difference that can be located between these two sets of differences.

First note that differences in texture are different (a) from differences in color. Now note that differences in size are different (b) from differences in shape. Similarly ratios are different (c) from subtractive differences. Now let me invite you, as disciples of Korzybski, to define the differences between 'different (a)', 'different (b)', and 'different (c)' in the above paragraph. The computer in the human head boggles at the task. (Bateson 1970 : 9)

is always in relation to something different. Whatever is different is the very thing that it is.

But I suppose you agree that some of the things that are are themselves by themselves (auta kath hauta), whereas others are always said in relation to other things (pros alla). Of course. But difference is always in relation to something different (pros heteron), isn't it' Yes. And this would not be the case, if being and difference were not distinct. For if difference partook of both forms (i.e., auto kath hauto and pros alla), as being does, then something even among the different things could be different without being different in relation to something different. But in fact it has turned out for us that necessarily whatever is different is the very thing that it is [i.e., different] from something different. (255c-d) (stanford encyclo plato 'sophist and statesman' )

a copernican revolution which opens up the possibility of difference having its own concept (difference and repetition 41/59).

is, in Japan, the premise of almost every social relationship. Until this difference is established, two people will not know how to behave toward one another.

As Nakane elaborates with various examples, difference is the premise of almost every social relationship in Japan. Until this difference is established, two people will not know how to behave toward one another. The custom of exchanging meishi (name cards) upon first introduction satisfies the need to produce difference' (Allison 1994:87).

Japan

is just this, not to be in possession of itself, but to have its essential being only in an other.

It contains no permanent element, and must vanish before thought, because the 'different' is just this, not to be in possession of itself, but to have its essential being only in an other. Thinking, however, is the.insight into this nature of the different', it is the negative essence, as simple. (hegel 'phenomenology' 124)

difference, n.One-Liners

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