Ethnic cleansing and other methods of political and social
exclusion continue to thrive in our globalized world, complicating
the idea that unity and diversity can exist in the same society.
When we emphasize unity, we sacrifice heterogeneity, yet when we
stress diversity, we create a plurality of individuals connected
only by tenuous circumstance. As long as we remain tethered to
these binaries, as long as we are unable to imagine the sort of
society we want in an age of diversity, we cannot achieve an
enduring solution to conflicts that continue unabated despite our
increasing proximity to one another.
By envisioning the public as a multivoiced body, Fred Evans
offers a solution to the dilemma of diversity. The multivoiced body
is both one and many: heterogeneous voices that at once separate
and bind themselves together through their continuous and creative
interplay. By focusing on this traditionally undervalued or
overlooked notion of voice, Evans shows how we can valorize
simultaneously the solidarity, diversity, and richness of society.
Moreover, recognition of society as a multivoiced body helps
resists the pervasive countertendency to raise a chosen discourse
to the level of "one true God," "pure race," or some other "oracle"
that eliminates the dynamism of contesting voices.
To support these views, Evans taps the major figures and themes
of analytic and continental philosophy as well as modernist,
postmodernist, postcolonial, and feminist thought. He also turns to
sources outside of philosophy to address the implications of his
views for justice, citizenship, democracy, and collective as well
as individual rights. Through the seemingly simple conceit of a
multivoiced body, Evans straddles both philosophy and political
practice, confronting issues of subjectivity, language,
communication, and identity. For anyone interested in moving toward
a just society and politics, The Multivoiced Body offers
an innovative approach to the problems of human diversity and
Table of Contents
You are viewing the table of contents
You do not have access to this
on JSTOR. Try logging in through your institution for access.