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Book description

Book description
A proposta apresentada por Nancy neste livro deve ser vista em perspectiva com as proposições de Bataille, autor explicitamente apresentado como referência, bem como com as de Blachot. Mais especificamente, ainda que com diferenças, Nancy e Blanchot dialogam com Bataille quando escreveram The inoperative community e La communauté inavouable.Em síntese poderíamos destacar uma pergunta-síntese dos ensaios que compõem o livro: como conceber uma comunidade composta de singularidades, cujo ponto de atração e reunião não fosse a identidade, mas, exatamente, a diferença?The innoperative communitycommunity; political participation; thory and history of literature2008175pUniversity of Minnesota Press - MinneapolisContentsforeword: experiences of finitude - Christopher Fynsk, viipreface, xxxvi1. the inoperative community, 12. myth interrupted, 433. literary communism, 714. of divine places, 110notes, 151index, 171viiiMuch of Nancys work has thus taken the form of commentary, and continues to do so (as in the case of his essay on the Hegelian monarch). But over the past ten years, Nancy has also sought to depart from this mode and to pursue in a more independent fashion the notion of difference to which his work has pointed. He has attempted to abandon the comentators position of relative safety and to elaborate a thought that would answer to the fact that maany of the concerns to which fundamental philosophy was addressed continue to speak to us today in the form of imperatives (freedom, justice, community), even though the conceptual systems from which these ideas have drawn their meaning are no longer viable.singularity of Being - its singularity implying its multiplicity, and thus a differential structure that forms what Nancy calls the political space, and the site of community.ix-xFrom a political perspective, the gesture of forcing terms such as freedom and community - marking their philosophical limits and reworking them in relation to a thought of finitude - involves marking the gap and the ***bridge**** between his thought of community and any existent political philosophy or program, a gap and a bridge that also define the relation between what Nancy calls in the preface to this volume the political (the site where what it means to be in common is open to definition) and politics (the play of forces and interests engaged in a conflict over the representation and governance of social existence).xcommunity names a relation tha cannot be thought as a subsistent ground or common measure for a being-in-common....Nancy thus starts from the relationlimites da aplicação prática do conceitoxiiihe shows that the experience of freedom, and thus the experience of community, is the experience of the real, and while he deconstructs the notions of the individual and the subjects presence to itself, he points to the singularity of the self that knows itself as opening to alterity.xvIn The Inoperative Community, Nancy follows Bataille (citing also Freud and the notion of a primal murder, as well Heideger) in arguing that the individual Dasein first knows community when it experiences the impossibility of communion or immanence before the dead other.xviDeath and communityxixWhereas Nancy speaks of limits and their transgression, Blanchot tends to focus upon the indeterminacy of this same experience of passage.Benjamina remark: truth is the death of intention.xxiiThere is a voice of the community, Nancy argues, and this voice announces a law - there is a logos of the community.xxiiiHeidegers concept of Auslegung is precisely what he is describing as communication in La communauté désoeuvrée.xxv *******What Nancy defines as community lies at the limits of language - it is even the origin of language, but is always of language. Otherwise, there would be no need to write and no way to write it.There is a need to write it, because the communication that is community exceeds the horizon of signification.xxviipolitics of community - a politics that would proceed from the imperative to which the work itself answers and that is inscribed there.xxxviithe political is the place where community as such is brought into play.xxxviiiBeing in common has nothing to do with communion, with fusion into a body, into a unique and ultimate identity that would no longer be exposed. Being in common means, to the contrary, no longer having, in any form, in any empirical or ideal place, such a substancial identity, and sharing this lack of identity. This is what philosophy calls finitude, and the following texts are entirely and uniquely devoted to an undertanding of it.***Finitude, or the infinite lack of infinite identify, if we can risk such a formulation, is what makes community.xxxix *****how can the community without essence (the community that is neither people nor nation, neither destiny nor generic humanity etc.) be presented as such? That is, what might a politics be that does not stem from the will to realize as essence?how do we communicate?1The gravest and most painful testimony of the modern world, the one that possibly involves all other testimonies to which this epoch must answer [...] is the testimony of the dissolution, the dislocation, or the conflagration of community.3But the individual is merely the **residue of the experience of the dissolution of community....the individual can be the origin and certainty of nothing but its own death.3-4Community is at leat the clinamen of the individual.4The relation (the community) is, if it is, nothing other than what undoes, in its very principle - and at its closure or on its limit - the autarchy of absolute immanence.6-7Singularity never takes place at the level of atoms, those identifiable if not identical identities; rather it takes place at the level of the clinamen, which is unidentifiable.7blanchot: communism: that which excludes [and excludes itself from] every community already constituted.9***The lost, or broken,community can be exemplified in all kinds of ways, by all kinds of paradigms: the natural family, the Athenian city, the Roman Republic, the first Christian community, corporations, communes, or brotherhoods - always it is a matter of a lost age i which community was woven of tight, harmonious, and infragible bonds and in which above all it played back to itself, through its institutions,its rituals, and its symbols, the representation, indeed the living offering, of its own immanent unity, intimacy, and autonomy. Distinct from society (which is a simples association and division of forces and needs) and opposed to emprise (which dissolves community by submitting its people to its arms and to its glory), community is not only intimate communication between its members, but also its organic communion with its own essence. It is constituted not only by a fair distribution of tasks and goods, or by a happy equilibrium of forces and authorities: it is made up principally of the sharing, diffusion, or impregnation of an identity by a plurality wherein each member identifies himself only through the supplementary mediation of his identification with the living body of the community. In the motto of the Republic, fraternity designates community: the model of the family and of love.11Society was not built on the ruins of a community. It emerged from the disappearance or the conservation of something - tribes or empires - perhaps just as unrelated to what we call community as to what we call society. So that community, far from being what society has crushed or lost, is what happens to us - question, waiting, event imperative - i the wake of society. Nothing, therefore, has been lost, and for this reason nothing is lost.12What this community has lost - the immanence and the intimacy of a communion - is lost only in the sense that such a loss is constitutive of community itself.It is not a loss: on the contrary, immanence, if it were to come about, would instantly suppress community, or communication, as such. Death is not only the example of this, it is its truth.15If community is revealed in the death of others it is because death itself is the true community of Is tha are egos.Community therefore occupies a singular place: it assumes the impossibility of its own immanence, the impossibility of a communitarian being in the form of a communitarian being in the form of a subject. In a certain sense community acknowledges and inscribes - this is its peculiar gesture - the impossibility of community.A community is the presentation to its members of their mortal beings...18bataille, inner experience, relação com o fora...comunidade21resumo23for bataille, as for us all, a thinking of the subject thwarts a thinking of a community.24Properly speaking, Bataille had no concept of the subject.27...the singular being, which is not the individual, is the finite being.28Community means, consequently, that there is no singular being without another singular being.29Communication consists before all else in this sharing and in this compearance (com-parution) of finitude: that is, in the dislocation and in the interpellation that reveal themselves to be constitutive of being-in-common ...Finitude compears, that is to say it is exposed: such is the essence of community.communication is not a bondCommunication is the constitutive fact of an exposition to the outside that defines singularity31Community necessarily takes place in what Blanchot has called unworking referring to that which, before or beyond the work, withdraws from the work, and which, no longer having to do either with production or with completion, encounters interruption, fragmentation, suspension. Community is made of the interruption of singularities, or of the suspension that singular beings are. [continua]32The unworking of community takes place around what bataille for a very long time called the sacred.33Singulariy is the passion of being.There is no original or origin of identity34desubjectivization35Community is the sacredIn passing to its limit, finitude passes from the one to the other: this passage makes up the sharing.incompletionFor a complete sharing implies the disappearance of what is shared.**Only the fascist masses tend to annihilate community in the delirium of an incarnated communion.Community is, in a sense, resistance itself...Community is given to us - or we are given and abandoned to the community: a gift to be renewed and communicated, it is not a work to be done or produced.36For Bataille, community was first and finally the community of lovers.37communication is not communion.41the experience of community as communication: it implies writing.45Myth is of and from the orgin...All myths are primal scenes...47To think our world in terms of this lack might well be an indispensable task.the absence of myth (bataille) => the interruption of myth (nancy)narrative of origins50Myth communicates the common, the being-common of what it reveals or what it recites.51Myth is always the myth of community, that is to say, it is always the myth of a communion - the unique voice of the many - capable of inventing and sharing the myth.There is no myth that does not at least pressupose the myth of the communitarian (or popular) revelation of myths.The myth of communion, like communism...52**The tradition is suspended at the very moment it fulfills itself. It is interrupted at that precise and familiar point where we know that it is all a myth....This is why our scene of myth, our discourse of myth, and all our mythological thinking make up a myth: to speak up of myth only ever been to speak of its absence. And the word myth itself designates the absence of what it names.This is what constitutes the interruption: myth is cut off from its own meaning, on its own meaning, by its own meaning. If it even still has a proper meaning.58***Does the unavowable have a myth? By definition, it does not. The absence of avowal produces neither speech nor narrative. But if community is inseparable from myth, must there not be, according to a paradoxical law, a myth of the unavowable community? But this is impossible. Let me repeat: the unavowable community, the withdrawal of communionn or communitarian ecstasy, are revealed in the interruption of myth. And the interruption is not a myth: It is impossible to contest the absence of myth, wrote bataille.59passion = a movement that carries to the limit - to the limit of being.passions carries to the limit of singularity: logically, this limit is the place of community.61Thus the myth of the absence of myth which corresponds to the interrupted community - is neither another myth (nor the negative of a myth), but is a myth only inasmuch as it consists in the interruption of myth. It is not a myth: there is no myth of the interruption of myth. but the interruption of myth defines the possibility of a passion equal to mythic passion - and yet unleashed by the suspension of mythic passion: a conscious, lucid passion, as Bataille calls it, a passion opened up by compearance and for it. It is not the passion for dissolution,but the passion to exposed, and to know that community itself does not limit community, that community is always beyond, that is, on the outside, offred outside of each singularity, and on this account always interrupted on the edge of the least one of these singularities.The interruption of myth - and the interruption of myth s the passion of and for community - disjoins myth from itself, or withdraws it from itself. It is not enough to say, Myth is a myth, since the formula for irony, as I have already said, is fundamentally the same as the formula for the identity of myth (and for its mythic identity).62The voice is the voice of community or of the communitys passion. If it must be affirmed that myth is essencial to community - but only in the essence that it completes it and gives it the closure and the destiny of an individual, of a completed totality - it is equally necessay to affirm that in the interruption the voice of the community, the voice of the incomplrte, exposed community speaking as myth without being in any respect mythic speech.There is a voice of community articulated in the interruption, and even out of the interruption itself.63A name has been given to this voice of interruption: literature (or writing...)67But writing is the act that obeys the sole necessity of exposing the limit: not the limit of communication, but the limit upon which communication takes place.71Community without community is to come, in the sense that it is always coming, endlessly, at the heart of every collectivity (because it never stops coming, it ceaselessly resists collectivity itself as much as it resists the individual).73...only the limit is common, and the limit is not a place, but the sharing of places, their spacing.74Community means here the socially exposed particularity, in opposition to the socially imploded generality characteristic of capitalist community.75Capital negates community because it places above it the identity and the generality of production and products.76...the totality of community - by which I understand the totality of community resisting its own setting to work - is a whole of articulated singularities. Articulation does not mean organization.This totality is the totality of a dialogue....the dialogue is no longer to be heard except as the communication of the incommunicable singularity/community.77...the community of articulation cannot be simply human...in the true movement of community, in the inflection (in the conjugation, in the diction) that articulates it, what is at stake is never humanity, but always the end of humanity.78Neither gods nor human beings nor animals are assured of their identity. It is in this respect that they share a common limit upon which they are always exposed to their end, as is witnessed, for example,in the end of the gods.93Thus love is at once the promise of completion, - but a promise always disappearing - and the threat of decompostion, always imminent. 99Love offers finitude in its truth...130 ****parecer x aparecerGod imposes his presence outside of all presentation. He comes in the ruin of all appearing (le paraître). Art, on the contrary, infinitely incises the edges of appearance (lapparaître), but keeps it intact.144That is what we have to learn, through a community without communion, and a face-to-face encounter with no divine coutenance.147Hybris is the belief that happiness could be anything other than a present from the gods (w. benjamin).We all pray to some god, but what comes of it has no names (cesare pavese).150Divine places, without gods, with no god, are spread out everywhere around us, open and offered to our coming, to our going or to our presence, given up or promised to our visitation, to frequentation by those are not men either, but who are there, in these places: ourselves, alone, out to meet that which we are not, and which the gods for their part have never been. These places, spread out everywhere, yield up and orient new spaces: they are no longer temples, but rather the opening up and the spacing out of the temples themselves, a dis-location with no reserve henceforth, with no more sacred enclsures - other tracks, other ways, other places for all who are there.
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