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has been confirmed, the role of persecutor is then extended to all those who do not suffer from it. 178Victimary "binarism" is explicit in both Said's and Phillips' treatment of Naipaul, in both of which he serves as the spokesman for an aggressive and exploitative a persecutorial West, all the more despicable and dangerous because he physically resembles, just as he stems from, the victims of the projection. Without coining the term, both Said and Phillips label Naipaul an Islamophobe, some such construction being necessary in their all too familiar rhetoric for assimilating alleged persecutors under a generic sign. The Said Phillips postmodern attack on Naipaul illustrates another, important characteristic of contemporary Western liberal discourse: the neo Marxist language of persecutors and victims does not move, as have all previous new species of discourse inGans's Generative Anthropological dialectic, away from mythic compactness in the direction of ever further analytic differentiation of the idea of humanity; it moves, rather, in retrograde, from intellectual differentiation back into mythic compactness. Whereas, in the Greek philosophic and poetic discourse that superseded myth, a whole range of human phenomena achieve articulation and are therefore made available to analysis; and whereas, in the continuity of Hebrew and Christian revelation, morality becomes ever more individual and ever more a matter of conscience rather than ritual obligation, in victimary rhetoric, by contrast, all these achievements dissolve into a murk of rivalry and denunciation. There are those who belong to "fraternit et and there are those who do not. Complexity vanishes. With his critics in mind, Naipaul has this to say: "blaming colonialism is a very safe chant" Paris Review 58. Victimary rhetoric, which defines itself as political, is, in fact, nothing secular or sophisticated at all but rather something religious in the primitive sense, a matter of mystique and participation, of the binary and immiscible inside and outside of the sodality. This does not mean that those who espouse it do not do so by invoking the future; on the contrary, a postponed utopia belongs to the