Abstract
Since antiquity in Greece, the Law of Non-Contradiction (LNC) is considered to be the foundation of all philosophy. As Aristotle maintains in Metaphysics, “the same attribute cannot at the same time belong and not belong to the same thing and in the same respect” (1005b, 19–23).
Do I contradict myself?
Very well, then, I contradict myself.
(I am large, I contain multitudes.)
– from Walt Whitman, “Song of Myself” (2001 [1855])
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Notes
- 1.
Original text: “Wie könnte etwas aus seinem Gegensatz entstehn? Zum Beispiel die Wahrheit aus dem Irrthume? Oder der Wille zur Wahrheit aus dem Willen zur Täuschung? Oder die selbstlose Handlung aus dem Eigennutze?”.
- 2.
Original text: “Der Grundglaube der Metaphysiker ist der Glaube an die Gegensätze der Werte. Es ist auch den Vorsichtigsten unter ihnen nicht eingefallen, hier an der Schwelle bereits zu zweifeln, wo es doch am nötigsten war […]. Man darf nämlich zweifeln, erstens, ob es Gegensätze überhaupt gibt, und zweitens, ob jene volkstümlichen Wertschätzungen und Wert-Gegensätze, auf welche die Metaphysiker ihr Siegel gedrückt haben, nicht vielleicht nur Vordergrunds-Schätzungen sind […]. Bei allem Werte, der dem Wahren, dem Wahrhaftigen, dem Selbstlosen zukommen mag: es wäre möglich, daß dem Scheine, dem Willen zur Täuschung, dem Eigennutz und der Begierde ein für alles Leben höherer und grundsätzlicherer Wert zugeschrieben werden müßte. Es wäre sogar noch möglich, daß was den Wert jener guten und verehrten Dinge ausmacht, gerade darin bestünde, mit jenen schlimmen, scheinbar entgegengesetzten Dingen auf verfängliche Weise verwandt, verknüpft, verhäkelt, vielleicht gar wesensgleich zu sein. […] Man muß dazu schon die Ankunft einer neuen Gattung von Philosophen abwarten, […]—Philosophen des gefährlichen Vielleicht in jedem Verstande.—Und allen Ernstes gesprochen: ich sehe solche neue Philosophen heraufkommen.”.
- 3.
This is one of the main differences between Habermas and Foucault (cf. Hechler and Philipps 2015).
- 4.
Original text: “Il n’y a pas de rapports de pouvoir qui soient complètement triomphants et dont la domination soit incontournable. On a souvent dit—les critiques m’ont adressé ce reproche—que, pour moi, en mettant le pouvoir partout, j’exclus toute possibilité de résistance. Mais c’est le contraire ! Je veux dire que les relations de pouvoir suscitent nécessairement, appellent à chaque instant, ouvrent la possibilité de résistance et résistance réelle que le pouvoir de celui qui domine essaie de maintenir avec d’autant plus de force, d’autant plus de ruse que la résistance est plus grande.”
- 5.
Zen was introduced in the United States at the end of the nineteenth century by Japanese religious teachers. Zen Buddhism was the first imported Buddhist trend to put down roots in North America. Soyen Shaku, Nyogen Senzaki and Sokei-an were among the first to reach a western audience (cf. Ford 2006, 59–62).
- 6.
Original text: “En Chine, tout se passe entre les seuls contraires, en interaction l'un avec l'autre et se constituant en pôles. Suffisent ainsi le yin et le yang, en tant que facteurs opposés et complémentaires, et tels que l'un contient déjà l'autre sur un mode latent, l'essor déjà impliqué dans le déclin, et inversement.”
- 7.
Original text: “Wenn wir mit einem Menschen eine Verbindung haben, bei der unsere Energie gleich oder sehr ähnlich ist, bezeichnet die Inka-Tradition diesen Zustand als masintin; beruht die Verbindung zweier Menschen hingegen auf einer unterschiedlichen Energie, nennt sie dies yanantin. Die Definition dieser Zustände ist nicht starr, sondern sehr flexibel und immer eine Frage des eigenen Standpunktes.”.
- 8.
Original text: “L’émergence du ‘Sumak Kawsay’ (en kichwa) qui a été traduit en espagnol par ‘Buen Vivir’ représente un fait historique notable pour les mouvements autochtones […], pour l’ensemble des organisations populaires d’Amérique latine et de façon plus large, pour les pays de la périphérie du système mondial et les groupes sociaux subalternes et exclus. Il constitue un projet de société original qui se démarque radicalement du modèle dominant au sein du système mondial. Porté par les dirigeants du mouvement autochtone équatorien, il a émergé comme un modèle de substitution de développement post-néolibéral (Ramírez Gallegos 2010), un modèle de post-développement (Escobar 2012), voire une ‘alternative au développement’ (Acosta 2012 et Gudynas 2012). […] Un tel paradigme, en proposant l’idée du ‘vivre bien’ comme paramètre sociétal et non celui du ‘vivre mieux’, de posséder plus de biens ou d’augmenter le niveau de vie, se trouve à remettre en question les idées de croissance et de progrès qui fondent le modèle dominant de développement.”
- 9.
Original text: “Le Sumak Kawsay apparaît comme une autre vision du monde inspirée des cultures autochtones prenant la forme d’un projet de société qui est l’aboutissement d’une série de critiques et de pratiques de résistance face à l’extractivisme, au productivisme, à la concentration des ressources et de la richesse et en général aux politiques dominantes de développement.”
- 10.
This interpretation of a necessary dialectical trajectory of history is disputed by other interpretations of Marx which point to the contingency of class struggle as a key aspect of historical development. Some more detail on the debate can be gathered from Laclau (2006).
- 11.
Original text: “Sozialontologisch betrachtet ist der Antagonismus konstitutiv, weil Gesellschaften sich nur antagonistisch konstituieren können. Das entsprechende Argument lautet, dass sich eine Gesellschaft, um überhaupt erscheinen zu können, mit etwas identifizieren muss, das die Gesellschaft in einem stabilen und vollkommen erstrebenswerten Zustand […] zum Ausdruck bringt […] was Laclau die ‘general form of fullness’ nennt. Allerdings kann die ‘general form of fullness’ nur dann diskursiv in Erscheinung treten, wenn sie blockiert ist, denn wenn sie nicht blockiert wäre, würde sofort klar werden, dass sie ein ‘pure being’ letztlich doch nicht hervorbringen kann. Das bedeutet aber, dass eine Gesellschaft ihre Identität nur der Blockade der Identität und also dem Blockierer, dem Antagonisten verdankt. Weil aber eine Gesellschaft ohne gesellschaftliche Identität keine Gesellschaft ist, ist der Antagonismus ontologisch konstitutiv.”
- 12.
Original text: “Der Widerspruch ist nicht, wozu Hegels absoluter Idealismus unvermeidlich ihn verklären mußte: kein herakliteisch Wesenhaftes. Er ist Index der Unwahrheit von Identität, des Aufgehens des Begriffenen im Begriff. Der Schein von Identität wohnt jedoch dem Denken selber seiner puren Form nach inne. Denken heißt identifizieren. […] Da aber jene Totalität sich gemäß der Logik aufbaut, deren Kern der Satz vom ausgeschlossenen Dritten bildet, so nimmt alles, was ihm nicht sich einfügt, alles qualitativ Verschiedene, die Signatur des Widerspruchs an.”
- 13.
The paintings and graffiti of Banksy can be viewed at: https://banksyexplained.com.
- 14.
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Acknowledgements
We wish to thank the research network Worlds of Contradiction (WoC) for establishing the field of Contradiction Studies and spawning thinking and debating contradiction, contradictory discourses, and practice in such an array of scholarly fields. We are indebted to the network, of which we are a part, for organizing the first international conference in this new field and for facilitating the publication of this volume; we are grateful to the editors of the book series “Contradiction Studies” Julia Lossau and Ingo H. Warnke for entrusting us with this volume. We furthermore thank the University of Bremen for their uncompromising support of the research network and the academic endeavors in the humanities and social sciences of the university and beyond. Moreover, we wish to thank all contributors for participating in the international debate in 2017 and sharing their conceptual work in this volume. A great thanks goes to Hiba Asim and Corina Wieser-Cox for their patient and diligent work as copy-editors. As well we would like to acknowledge our former co-editor Cordula Nolte and her editorial work on a number of the contributions. Last, but not least we wish to thank Antonia Mackrodt and Shanthinee Senthilnathan for professionally seeing us through the publication process.
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Febel, G., Knopf, K., Nonhoff, M. (2023). Contradiction Studies: Exploring the Field. An Introduction. In: Febel, G., Knopf, K., Nonhoff, M. (eds) Contradiction Studies – Exploring the Field. Contradiction Studies. Springer VS, Wiesbaden. https://doi.org/10.1007/978-3-658-37784-7_1
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