I found a relevant passage in Levin's Sites of Vision (MIT Press, 1999), the chapter on Derrida and Foucault. The entire chapter up to this point was Derrida's refutation of the metaphor of light and vision, equating it with the metaphysics of presence. But when the metaphor extends to how blinding light diffuses any distinctive presencing Levin notes:
“Without disputing the heliocentrism and ocularcentrism of metaphysics, Derrida will argue, however, that, contrary to first appearances, the logic of this sun-and-light-centered discourse does not in fact entail, or necessitate, a metaphysics of presence—on the contrary, the more one thinks about the matter, the more one will be compelled to acknowledge that the logic of this metaphorics actually resists, and even subverts, the possibility of presence. Thus he asks us to reflect on the phenomenology actually implicit in the logic of this metaphorics: 'Presence disappearing in its own radiance, the hidden source of light, of truth, and of meaning, the erasure of the visage of Being—such must be the insistent return of that which subjects metaphysics to metaphor.' Here we can see Derrida's deconstructive strategy at work—that is, at play: he uses the metaphorics of light to deconstruct the metaphysics of presence, that very presence that the visual generation of metaphyics has been thought to support. If this is a Hegelian Aufhebung, it is a sublation with a mischievous, chiasmic twist."
And more from Levin in this post:
I enjoyed the sample chapter, raising many of the themes I explored in the above referenced thread, particularly the means of using language to establish relations with what was pre-language, i.e., nature. And how such attunement is achieved via a bastard reasoning or hyper-dialectic in MP's turn of phrase, which is not merely a return to what was but an an intertwining with the yet to come:
“The attunement...having originally preceded the ego-logical consciousness, is not realized, and does not actually take place, until the belated moment of its reflected recuperation. The 'always already' that memory strives to retrieve is inseparable from a 'not yet,' a future conjectured in hope” (61).
In the following passage I found much akin to my own rhetoric against the totalizing hegemony of "nested hierarchies" posited by allegedly purely quantitative, mathematical models of hierarchical complexity and much exploited in kennilinguist altitude sickness:
"What I want to argue here...is...the voices of the non-identical: what cannot be subsumed and contained...by the 'sober,' tone-deaf concepts produced by our strictly 'rational' understanding—a hearing in excess of, or say beyond, our concepts for grasping and comprehending them; a hearing impossible within the ontologies codified by both rationalism and empiricism, both of which enshrine in reification the structure that positions a subjective interior opposite an objective exterior” (65-6).