And just to give you sense of the connection, Ambig, between my present study and what you’re doing here, to let you know I’m not just arbitrarily importing this stuff:
“Perspective is the structure wherein the subject unfolds and without which it would not be. In this respect, perspective is similar to Heidegger’s being-in-the-world [or Dasein as you like to put it]. Perspective is the inseparability of the subject from its world. In other words, the perspective is not in the subject; rather, the subject is in the perspective.” -Levi Bryant: Difference and Giveness
In this sense, we can see how misconceptions, such as objectivism, can result from assuming the subject/object dichotomy or the failure to recognize the truth of Dasein as you would put it. It is also behind Deleuze’s assertion of the truth of relativity (that is by virtue of the perspective of Dasein) as compared to the relativity of truth (which results from the dogma of the subject/object dichotomy).
That said, I would also note the role played by the moral dimension of repetition (or that which can be perfectly repeated) as pointed out in the original text:
“Moralists sometimes present the categories of Good and Evil in these terms: every time we try to repeat according to nature or as natural beings (repetition of a pleasure, of a past, of a passion) we throw ourselves into a demonic and already damned exercise [difference –my addition] which can only end in despair or boredom. The Good, by contrast, holds out the possibility of repetition, of successful repetition and the spirituality of repetition, because it depends not upon a law of nature but on a law of duty, of which, as moral beings, we cannot be subjects without also being legislators. What is Kant’s ‘highest test’ if not a criterion for what can, in principle, be reproduced –in other words, what can be repeated without contradiction in the form of moral law? The man of duty invented a ‘test’ of repetition; he decided what could be repeated.” -Difference and Repetition, pg. 4
If we really look at what the pseudo-objectivists are trying to do, we see how the moral imperative of perfect repeatability has bled, through a residual effect, into the assertions of those who would make claims concerning their adherence to the criteria of “objectivity”, “facts” (that is when they’re usually talking about data), and the “scientific method”. In effect, what they are asking us to do is to accept their conjectures and speculations based on their almost religious faith in these terms as a kind of moral imperative –much as we are suppose to accept the authority of a priest based on their commitment to Christianity or any religion for that matter.
This is one of the cool things about French philosophy to me: it doesn’t approach the authoritarian element from an us-and-them perspective; it looks, rather, to the core of the human predicament common to us all to find the source of the authoritarian perspective. In this sense, it has never been as important as it is now.