From b88391c76c2ff70cb91a619a147e0672352edc49 Mon Sep 17 00:00:00 2001 From: Jeffrey Date: Tue, 10 Dec 2024 00:47:53 +0000 Subject: Published: /library/josep-rafanell-i-orra-the-world-returns-outline-of-an-antipolitics-en #26468 * 2023-12-24T12:07:00 added an article -- slwslp * 2024-12-10T00:47:49 #DELETED DELETED article added to wiki and not main website -- jeffrey --- ...l-i-orra-the-world-returns-outline-of-an-antipolitics-en.muse | 9 +++++++-- 1 file changed, 7 insertions(+), 2 deletions(-) (limited to 'j/jr') diff --git a/j/jr/josep-rafanell-i-orra-the-world-returns-outline-of-an-antipolitics-en.muse b/j/jr/josep-rafanell-i-orra-the-world-returns-outline-of-an-antipolitics-en.muse index e1838d7..4d1d2b1 100644 --- a/j/jr/josep-rafanell-i-orra-the-world-returns-outline-of-an-antipolitics-en.muse +++ b/j/jr/josep-rafanell-i-orra-the-world-returns-outline-of-an-antipolitics-en.muse @@ -6,12 +6,13 @@ #lang en #pubdate 2023-12-24T12:02:27 #notes Translated by Robert Hurley +#DELETED DELETED article added to wiki and not main website +In the realist, faith doesn’t spring from the miracle but the miracle from faith. -In the realist, faith doesn’t spring from the miracle but the miracle from faith. —Fyodor Dostoevsky - +Fyodor Dostoevsky Ecological breakdowns, social implosion, proliferation of insurrections: the seams of the world system, the system-world, are giving way. It’s becoming clear: we had believed in Nature since we had been separated from it, just as we had believed in Society in order to exist. It’s this dual belief, which we had called modernity, that is irremediably foundering. @@ -28,6 +29,8 @@ Regarding dispossession and the dispossessed, one could say “for them it has b There is always a remainder and this remainder is our non-adaptation. It is from social non-adaptation, from the refusal of identities, that revolutions aiming for an end to the destruction will arise. +----- + Strangely, despite the unbroken cycle of insurrections since the Arab Springs and the occupations of squares more than ten years ago, coming after the mass sabotages of the meetings of world leaders starting in the 90’s, the course of the revolutionary experience has stalled. And this is not simply because of the furious attacks of the liberal-fascist offensive against it. The new political ecologies, with their restoration of representation, are stubbornly contributing to its decline as well. It seems that representation is being expanded to a cosmological scale! Let us say it one more time: our enemies are always representatives who usurp the power to tell us “what is”, including in its tangled becomings, instead of the belonging of living beings to communities in the process of formation. Community is unrepresentable. We belong to it through the construction of relations that singularize environments. And we rebel when we are denied this possibility. The scenes of politics, with its subjects, appears to have reached its terminal phase. And sinking along with them is the dream of autonomy as a detachment from the ties that singularize worlds. It’s the prescribed division in a social face to face that doesn’t seem to function anymore. What’s the use if we know now that it’s necessary to desert society? It’s not that the enemies no longer exist. As always, they are the enemies who defend society. Today as before they are the enemies of multiplicity. They are the militant fanatics of an economy which can only be social. Capitalism is not just an economic system but also a society to be governed (Jérome Baschet, Adieux au capitalism). Yes, today like yesterday, our enemies can be identified. They are re-presented to us every day. It’s one of the sources of the disgust characterizing our epoch that we have to undergo its grotesque agitation in the sad décor of political representation. @@ -40,6 +43,8 @@ We don’t need assemblies in the name of political ideas, but communities of pr There are no identities other than those of our enemies. We cannot consent to our camp, that of our friends, being devastated by exasperated identities as the new stock-in-trade of the political scene. We’ve learned that only disidentification marks the eruption that negates the policed order. “The master’s tools will not destroy the master’s house,” says the now-famous adage. But how can processes of disidentification come into being if they have not been preceded by new configurations of experience? Let’s be clear: against the policings not a politics of identity but commons [des communaux] under construction. Not “I am this or that”, always aggrieved from not being it enough, but what am I becoming in the infinite variation of relations between beings? +----- + The important question remains. If community is the affirmation of forms of shared life, it is also the confrontation with what denies that possibility. We are not through with insurrections. But how do we escape the circle of a destitution followed by new social constitutions that absent us once again from the plural worlds of lives in common? -- cgit v1.2.3