NOTES TO PAGES 375–82- Ibid., 21.
- See Stanley Cavell,Philosophy the Day after Tomorrow(Cambridge: Harvard University
Press, 2005), 131. - Ajay Skaria, ‘‘Gandhi’s Politics: Liberalism and the Question of the Ashram,’’South Atlan-
tic Quarterly101, no. 4 (Fall 2002): 955–86. See also Faisal Devji, ‘‘A Practice of Prejudice: Gandhi’s
Politics of Friendship,’’ inSubaltern Studies XII, ed. Shail Mayaram, M. S. S. Pandian, and Ajay
Skaria (New Delhi: Permanent Black, 2005), 78–99. The concept of ‘‘neighborliness,’’ central to
both these essays, is a crucial term in Thoreau’s lexicon, in his sharp redrawing or inversion of the
Christian moral injunction ‘‘Love thy neighbor as thyself.’’ Is Gandhi more Christian than Thoreau?
The answer is probably yes. But let us leave this question open for further discussion, indicating
that it is perhaps as much a matter of the soil one inhabits, and the seeds that can be, or must be,
planted within it—or, in Deleuzian terms, the way in which a concept is deterritorialized from one
milieu and reterritorialized in another. - This relationship is described by Andrew Kirk in Henry David Thoreau,Civil Disobedience,
ed. and introd. Andrew Kirk (New York: The Ivy Press, 2004), 77. - See Gilles Deleuze, ‘‘The Simulacrum and Ancient Philosophy,’’The Logic of Sense,
253–80. - Immanuel Kant,Perpetual Peace and Other Essays on Politics, History, and Morals, trans.
Ted Humphrey (Indianapolis: Hackett Publishing, 1983). - See Deleuze/Guattari,A Thousand Plateaus, 291.
- Bhikhu Parekh,Gandhi’s Political Philosophy: A Critical Examination. (Notre Dame, Ind.:
University of Notre-Dame Press, 1989). - Thoreau,Civil Disobedience, 38.
- J. Sen, A. Anand, A. Escobar, and P. Waterman, eds.,World Social Forum: Challenging
Empires(New Delhi: The Viveka Foundation, 2004), 70.
Samuel Weber, Rogue Democracy and the Hidden God
- Jacques Derrida,Rogues: Two Essays on Reason, trans. Pascale-Anne Brault and Michael
Naas (Stanford: Stanford University Press, 2005), 14 (all translations have been modified where
necessary to reflect aspects of the text under discussion);Voyous: Deux essais sur la raison(Galile ́e:
Paris, 2003), 35. Quotations from this book will be given in the body of the text, with page numbers
of first the English translation, then the French original. - In the lead essay to a volume entitledDeconstruction is/in America, Derrida describes the
United States as being today ‘‘the most sensitive, receptive, or responsive space... to the themes
and effects of deconstruction.’’ He also notes that ‘‘in the war that rages over the subject of decon-
struction, there is no front; there are no fronts. But if there were, they would all pass through the
United States. They would define,’’ he adds, a certain ‘‘partition of America’’ (Deconstruction is/in
America, ed. Anselm Haverkamp [New York: New York University Press, 1995], 37). The following
remarks on ‘‘rogue democracy’’ can be read as an effort to explore one dimension of this
partitioning. - Jacques Derrida,Positions, trans. Alan Bass (Chicago: University of Chicago Press, 1981).
Derrida explains his misgivings with respect to the notion of ‘‘position’’—political and other-
wise—by asking: ‘‘If the alterity of the other isposed, that is,onlyposed, does it not amount tothe
same.. .? From this point of view, I would even say that the alterity of the otherinscribesin this
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