stilleatingoranges said: Hi. Your recent post about conflict was an interesting read, but your conclusion about Derridean philosophy is horribly flawed. That plot structure doesn't undermine it at all--it obviously contains violence, because there are differences between the acts. For Derrida, ALL difference is violence. So, reading the will to power into that kishotenketsu thing is absolutely no problem.
Hey, Oranges. That’s an interesting objection. However, you’ve missed the point. The idea was that difference is only violence if your thinking is built on the will to power. Under that system, yes; the kishōtenketsu structure remains violent. But to look at it that way begs the question: whether the will to power can be considered the most fundamental element of being is what’s at issue.
This writer’s claim was that an equally viable candidate can be considered to exist within the kishōtenketsu structure, which constitutes much Eastern writing and even logic. It inundates their culture and thought, just as ideas of conflict and supremacy—at least partly thanks to the three-act plot structure—inundate the West. For your objection to work, you’d first have to demonstrate that the will to power describes being more accurately than any possible system derived from kishōtenketsu. To pull that off, you’d need to maintain a multicultural perspective free from the Eurocentric bias that defines so much of Western philosophy.
As an aside, whether or not difference turns out to be violence, deconstruction makes no sense if stated from a worldview based on kishōtenketsu rather than the three-act structure. This is because the worst violence—the thing that Derrida seeks to avoid with deconstruction—does not necessarily exist within such a system. The worst violence can be thought of as the climax of the three-act structure, the part in which one thing wholly defeats another; but kishōtenketsu contains no such climax. It is comparative to the last. Events co-exist without one being forced to suffocate the Other, so to speak.