And, finally, need I add that I who speak here am bone of the bone and flesh of the flesh of them that live within the Veil?
If the logic of identity politics is to divide us into smaller and smaller slivers, that sequence ends, inexorably, with the identity of one. And the only way to protect and uphold the individual — each individual — is through broad-based rights and principles. So, yes, we must move toward a politics of solidarity, as Fukuyama and Lilla contend. But for that solidarity to endure, it must grapple with the politics of identity.
People usually respond to sound in a unitary way. It's the reason why you can't follow more than one conversation at a time at a party, for example. But with vision, your brain is trained to comprehend multiple things at once: you can take in many more elements simultaneously. In music, there's often much more going on than you can grasp in that moment of hearing. When you have a visualization, your eyes lead your ears through the music. You take advantage of your brain's ability to process multiple pieces of visual information simultaneously.
In my work I have always tried to address different aspects of the underbelly of our culture, and by our culture I mean Western Civilization in a broad way. Our highly mediated culture tends to project an image of itself that generally doesn’t correspond all that much to its violent underlying structure, and it’s these sorts of discrepancies that I have been interested in highlighting.
By claiming respectability through their manners and morals, poor black women boldly asserted the will and agency to define themselves outside the parameters of prevailing racist discourses. Notwithstanding the sincerity of the Baptist women’s appeals to respectable behavior, such appeals were also explicit rejections of Social Darwinist explanations of blacks’ biological inferiority to whites. Respectability was perceived as a weapon against such assumptions, since it was used to expose race relations as socially constructed rather than derived by evolutionary law or divine judgment.
[Jane Addams] did not use the term "socialization" in the current terminology that has a therapeutic and social-psychological implication. Instead, she was talking about the implementation of institutions and the passage of legislation that reflected a new understanding of the responsibilities and relationships that the different classes in society owed one another. Workers' organizations, in this new industrial world, were important and were to function as equal partners with capitalists in negotiating and planning the economy. Workers' rights did not end with their own interests but had to be mediated against and with the greater industrial needs.