I'm haunted by the problem Shaviro formulates inspiringly in his first piece in The Universe of Things - that of how to think Whitehead and Levinas in the same breath or, rather, how to attend to an attraction to both of these writers - deserve much pause. He presents it in terms of concern and self-enjoyment. In those terms, I think no easy conciliation is possible (see my reaction in a recent post). I would rather look at the acts of perceiving for Levinas' stress is about the Other being perceived as other than an instance of a concept. Perception is what both Whitehead and Levinas engage in common. But a conciliation is still very difficult for the idea of an absolute other is anathema to Whitehead, as it is to Husserl (and Leibniz). In this way, monadologists always have to stop short of full blown exteriority.
Whitehead, however, thinks of a proposition as something different from predication. Proposition is more akin to perception and thinking is perhaps a form of perception. Davidson, along these lines, once claimed that thought is the organ of propositional perception. His was a way to understand thought (and perception) in terms of predication. Whitehead is, I suppose, looking somewhere else. The act of perception is an act of creation and it is conceived in very broad terms. As perception fills the universe and things are perceived in different ways in different occasions - in different living presents - the violence of a predication is only secondary to the act of prehension where something appears to something else in a novel (subjective) form.
Now, according to Derridex, Whitehead is not cited in the Derridana. Still an approximation can be tried. Derrida is less suspicious about the inherent violence of language as he somehow finds that discourse (and specially written text) is fundamentally more than an instance of violence. The absolute other appears as a trace in contrast with full presences. Text, like what is written by actual occasions in the secondary nature of God according to Whitehead, is where difference appears. Text is a friction between different predications and also is the environment for propositional perception. The world has a texture, in the sense that it has traces of the differences that where left there. In Whitehead, creating difference is what actual entities do all the time - to exist is to differ, in a slogan from Tarde that Whitehead would endorse (even though he doesn't think in terms of differences). Further, acts of prehension leave traces in the universe - and that's all they leave. There is no substantiality, no fixed presences. Propositions are just acts of perception - they are readings of the world, for they always suppose a coordination according to a matrix of importance.