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By A. Schone, Steven J. Ginter

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For example, the fact that some Western societies might be governed through technologies of governmentality does not mean that there exists a Foucauldian world order (Joseph 2009). Second, non-Western thought might provide novel perspectives on the spatial The perilous but unavoidable terrain of the non-West 25 constructions of modern world order, whether these are understood in terms of empire, international society, core/periphery, or a system of states. In the 1970s Hedley Bull mooted the possibility of the replacement of the society of European states by a neo-medieval patchwork of overlapping authorities.

This, in turn, allowed him to distinguish himself, through a select number of traits and markers, from slaves on the island or from free men in the British, French, or Dutch empires. 1 Given the persistence of the teleological tradition, this shift in focus is least effective when it ontologizes experiences of modernity in isolation from colonial encounters like those that decimated native populations and gave rise to local subjectivities that bore troubled relations, classically portrayed through Shakespeare’s Caliban, to Western languages and thought.

31). These examples demonstrate that even when the Western Academy turns its attention towards the ‘outside’, it is often documenting the fruits of its own (idealized) intellectual labours. Alternatively, it cannot be assumed that scholars hailing from outside of the Western Academy represent authentic and pristine traditions of non-Western thought. Generally speaking, a body of thought becomes inscribed as ‘traditional’ only when it is threatened or disturbed by contending bodies of thought. 4 Perhaps the most famous example of this process is the embrace in the late nineteenth and early twentieth century by a number of East Asian scholars of the Eurocentric categorization of their own cultures as the exotic ‘other’.

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