(This understanding also helps to make sense of disagreements within the EC concerning allegations of ‘liberal’ theological hangovers, and ‘sectarian’ political engagement. This is occurring not so much because the is rampant liberalism or sectarianism with the EC, but because our discursive systems are transforming in relations to different primary oppositions.)
Questions: Why do you think it is so important that this is all a conversation, and that its so misunderstood?
Let me explain: (these thoughts brought to you be Ernesto Laclua’s “Why do Empty Signifiers Matter to Politics?” in Emancipation(s).)
A discursive system (or conversation/language/language game) is constituted by oppositional differences, situating various relationships. Each element sets itself off as different than another element (class, race/ethnicity, political affiliation,) by means of certain markers (class= clothing, cars, houses; race/ethnicity= color of skin, traditional cultures, languages; politics= big/little government, welfare, Republican/Democrats). But these of course are not necessary relationship of differentiation, but merely contingent, and the discursive system is never able to fully close (totalize) or account for itself. And to this largely structuralist account, post-structuralists, of which Laclua is a part, notes that is always slippage and protest within a discursive system.