At the moment they were arguing about the Confluence of Radical Epistemologies in the Postcolonial Moment.
‘You’ve read your Hegel, Gloria,’ his father was saying. ‘The method is the consciousness of the form of the inner self-movement of the content of logic.’
‘That position,’ his mother replied, ‘has not been intellectually respectable since the devastating operations of the early Habermas (1966, 1973). Must I remind you, Theodore, that hierarchical power is implicitly co-construed through the interaction of pragmatic agents (Foucault 1981)?’
‘Tripe,’ said his father. ‘You fail to consider the culturally contingent web of negotiated meanings by which public artifacts are reified, deified, de-reified and re-deified. It is an agentive structure/process (Smegner et al. 1989) which, I suggest, is better understood as a social gesture (“art-if-act”).’
Robert knew how it would end. His father would accuse his mother of ignoring the seminal work of Babaghanoushi and Boulmichev; his mother, between clenched teeth, would retort that the dialectical process was inherently engendered; his father would bang on the table and shout ‘I problematize your assumptions!’; his mother, with a hoarse cry of ‘I subsume you!’, would storm out of the room in tears.