By Oliver Marchart
A wide-ranging evaluate of the emergence of post-foundationalism and a survey of the paintings of its key modern exponents.This ebook offers the 1st systematic insurance of the conceptual distinction among 'politics' (the perform of traditional politics: the political process or political sorts of motion) and 'the political' (a even more radical element which can't be limited to the nation-states of institutional politics). it's also the 1st introductory review of post-foundationalism and the culture of 'left Heideggerianism': the political considered modern theorists who make common use of the assumption of political distinction: Jean-Luc Nancy, Claude Lefort, Alain Badiou and Ernesto Laclau. After an outline of present traits in social post-foundationalism and a genealogical bankruptcy at the ancient emergence of the variation among the innovations of 'politics' and 'the political', the paintings of person theorists is gifted and mentioned at size. person chapters are presented
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Sample text
Thus the totalizing tendencies of Schmitt’s own approach are counteracted. The same point is made by Slavoj Zˇizˇek, who holds that, ‘[i]n contrast to Schmitt, a leftist position should insist on the unconditional primacy of the inherent antagonism of the political’ (1999b: 29). 4 Neutralization, Colonization and Sublimation of the Political Both the Arendtian and the Schmittian trajectory share what can be called the neutralization or sublimation thesis. According to this thesis, the political becomes increasingly neutralized or colonized by the social (Schmitt, Arendt) or sublimated into non-political domains (Wolin).
They are distinguished from one another by their relation to necessity, as follows. In the weak notion, which is also the traditional one, contingency refers to those identities (or ‘beings’) which are neither impossible nor necessary – so that they ‘could be otherwise’. What is not ruled out on this account is the possibility of ontic identities whose existence is not contingent but which, theoretically at least, could be necessary. By contrast, or by radicalization, the strong notion of contingency implies that being neither impossible nor necessary is itself necessary for all identity.
No historical or contextual shades and grades are possible with respect to that difference: either contingency is ontologically necessary or it is not (to assume it is only ‘a bit’ necessary or ‘not quite’ necessary and still call it ‘necessary contingency’ would be ludicrous, because it means collapsing it into the ontic which would imply denying the very difference one wants to define). Therefore, as to the quasi-transcendental conditions of all identity, the question is not so much whether or not contingency is ‘there’ in earlier periods, but rather how the encounter with contingency, for example in the form of paradoxes, of fortune, of freedom, of antagonism, of ‘democracy’, is realized and accounted for or how it is dismissed and disavowed.