Totality and exteriority in Enrique Dussel's thought. Interpretation and problematization

Abstract

Two central concepts for understanding the work of Enrique Dussel are those of totality and exteriority. They both recur throughout the thematic variety of his work: in his studies on ethics, history of philosophy, political philosophy, theology, and economy criticism. This article attempts an overview on the two concepts, taking into account a double argumentation—one of a philosophical nature, and another historical.  The objective is to highlight some redirection from one to the other sphere of the philosophical and the historical arguments that is found to pose certain pitfalls. To that end, the philosophical conception of totality is presented, followed by the need to give an account of its structuring character: the so-called ethical-mythical nucleus. The two-general ethical-mythical paths de facto followed by the great civilizations are also explained, to show then—taking the relationship between Christendom and Christianity as an example—the complex and unstable relations between totalities, exteriority (in both its metaphysical and historical dimensions), and the problem of fetishism. Then, a few comments will be made regarding the notions of différance (Derrida) and of dislocation (Laclau), paying attention to their impact on decolonial thinking. From that basis, given the absence of origin or transcendental center, the idea of closed totality is qualified, the notion of ethical-mythical nucleus as monolithic, univocal, and monovalent is revised, and a more complex look into the matter of exteriority—and its relation to the notion of victim—is attempted by questioning its metaphysical or original character.