If you were trained as a philosopher and were suddenly bereft of speech, writing and reading, how would you feel? Would you feel a sensation of death, or Nirvana, or unconscious or conscious loss of control? Would you feel scientifically objective, or full of Aristotelian wonder? Would you think you were having a supernatural experience?

To be able to read a precise and elaborate self-observation by someone who suffered for an extended period of time from that language affliction that has been called aphasia for more than one hundred years is such an extremely unusual occurrence that one would think such a work would attract the attention of all those persons, whether specialists or enlightened amateurs, interested in questions of language and in its eventual pathological aspects.

A discipline with mythical origins, an almost legendary genesis, with indefinite and unde finable boundaries, with uncertain and controversial results, sociology has always claimed for itself the right to be the science of society, the only scientific discipline entrusted with the study of the entire set of intersubjective relationships and the magnetic field they constitute.

It seems that whenever there is a struggle between cultures, the culture of the victorious people becomes the culture of the people as a whole in the beginning, but later on the culture of the subjugated people asserts itself and many of its essential elements have to be integrated in the elite culture. We can see this process at work in the making of the Indian civilization. In the beginning the culture of the newly triumphant Aryan hordes naturally became the dominant culture of the Indian sub-continent. But later on the culture of the subjugated non-Aryans asserted itself, and during the second Brahmanical revival it found full-blooded expression in the Mahabharata, the Rāmāyana and the Puranas. As we shall see in this paper, even though the Aryans were conscious of the non-Aryan influence and resisted it, their attempts could not prevent copious inflow of non-Aryan culture.

Applying the concept of social agent in the field of criminology and of penal law is aimed at advancing criminological research and analyzing the operations of penal justice from a perspective other than those generally in use. This, summarized in a very few words, is our principal objective.

At the end of his writing, “La Différance,” Jacques Derrida deconstructs his text by taking on an authoritative rhetorical tone. Reflecting back on his discussion of metaphysics, Derrida announces that “(t)here will be no unique name, even if it were the name of Being”. And then he takes a surprising phenomeno-logical turn and advocates a privileged attitude or disposition towards his reflection:

And we must think this without nostalgia, that is, outside the myth of a purely maternal or paternal language, a lost native country of thought. On the contrary, we must affirm this, in the sense in which Nietzsche puts affirmation into play, in a certain laughter and a certain step of the dance.