By Étienne Balibar, G. M. Goshgarian
During this impassioned argument, Étienne Balibar boldly confronts the insidious explanations of violence, racism, nationalism, and ethnic detoxing around the globe. via a singular synthesis of conception and empirical experiences of violence drawn from modern lifestyles, Balibar assessments the bounds of political philosophy to formulate new, efficient conceptions of warfare, revolution, sovereignty, and sophistication. utilizing the pathbreaking proposal of Read more...
summary: during this impassioned argument, Étienne Balibar boldly confronts the insidious motives of violence, racism, nationalism, and ethnic detoxification world wide. via a unique synthesis of conception and empirical reviews of violence drawn from modern lifestyles, Balibar checks the bounds of political philosophy to formulate new, effective conceptions of battle, revolution, sovereignty, and sophistication. utilizing the pathbreaking considered Derrida as a place to begin, Balibar designs a topography of cruelty switched over into extremism by means of ideology, juxtaposing its subjective types (identity delusions, the need for exter
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Additional resources for Violence and civility : on the limits of political philosophy
Example text
What discourse or scheme of intelligibility offers us the means with which we can treat conjointly, as two aspects of a single problem, a reflection on the circumstances that motivate the transition from normality to exception and thence to the extreme form of violence (cruelty), and a reflection on politics’ multiple forms, its intrinsic heterogeneity or dislocation? I am well aware of the uncertainties and the imprecision of this first formulation—to begin with, the circle it is caught in. Can it not be said that FROM EXTREME VIOLENCE TO THE PROBLEM OF CIVILITY 21 any identification of some form of violence as “extreme,” and capable of affecting or disrupting the political (social, historical, institutional) field by dint of the extremities to which it eventually leads, never does more than reflect a certain definition of politics, which is a matter of convention?
Thus he makes himself the instrument of spirit, whose immanent objective is the progress of civilization: Caesar, in danger [of losing] the position to which he had ascended . . opposed his rivals with the intention of preserving himself, his position, his honour, and his security. He was in danger [of succumbing] to those who [were] on the point of becoming his enemies, but who at the same time had the formal constitution of the state (and hence the authority of outward legality) [die Macht des rechtlichen Scheins] on the side of their own personal ends.
ONE FROM EXTREME VIOLENCE TO THE PROBLEM OF CIVILITY T H E P R O B L E M I W O U L D L I K E T O B R O A C H I N T H E S E L E C TURES is the interrelation between the question of violence and the concept of politics. The first question is how to pose it. For reasons I hope to bring out, it has in the past few years appeared to me more clearly than before that this problem commands an essential segment of our thinking about the past and future of politics—all the analyses and projects that aspire not just to understand but also to reinvent it.