The impossible subject position

I was hesitant about what to put in my title to indicate the position where one can claim to be a subject. I don't feel that I am talking about Althusser, but maybe eventually I am. So please bear with me and let me leave the title indeterminate for a while.

Parsing through the suspicious categories of universalism, particularism, authenticity, collectivity and the mother tongue, Sakai seems ultimately to land in a place of indeterminacy, at least when he arrived at Lu Xun at the end of Chapter 5.

Tentatively I accept this position as perhaps the only one with enough integrity for us. But only for now. I find it important, however, to respect the various (failed) attempts at a collective, a universal and a translation of language.

Sakai's first chapter on translation inevitably reminds me of Deleuze, whose reverence for difference and inequality somehow does not integrate into cultural relativism or scattered radical indeterminacy. Deleuze's Kafka is still able to talk, although in a voice of challenge, irony and resistance. I believe it is important to recognize that the indeterminate position we have arrived at does not mean we are to stop hope, action, or speech.

I am still not sure what is the practice of this position, other than being cautious and vigilant when we attempt to form our world and speech. Maybe that is why I cannot yet think of it other than that it is an impossible position to occupy.