Heterologias
sexta-feira, janeiro 18, 2008
Paixão (Stabat Mater Dolorosa / Pietà)
Etiquetas: Camps, capitalism, Colonialism, Democracy, Genocide, Geo-política, Holocaust, Mass Media, nazism, Politics, Prison
terça-feira, janeiro 15, 2008
Communism, Revolution and Democracy
The place where this texts originate is not one political place among others (...). I would say, to be simple and direct, while not wishing to be simplistic, comes from the left. But the task that now befalls us is to elucidate, to review, indeed to revolutionize what the term 'left' means.
In order to speak of the site that we are dealing with, I might venture the following thought: 'left' means, at the very least, that the political, as such, is receptive to what is at stake in community. (On the other hand, "right" means, at least, that the political is merely in charge of order and administration). In this sense, and provided we remain open to all the reelaborations and all the theoritical and pratical rethinking that might be necessary, the political is indissocialbe from something that the word "communism" has expressed all to poorly, even as it remains the word to point toward it, albeit very obscurely, even confusedly.
I make no claim to dissipate this obscurity entirely. But we should begin with this much: the political is the place where community as such is brought into play. It is not, in any case, just the locus of power relations, to the extent that these relations set and upset the necessarily unstable and taut equilibrium of collectivity. I do not wish to neglect the sphere of power relations: we never stop being caught up in it, being implicated in its demands. On the contrary, I seek only to insist on the importance and gravity of the relations of force and the class and/or party struggles of the world at a moment when a kind of broadly pervasive democratic consensus seems to make us forget that 'democracy', more and more frequently, serves only to assure a play of economic and technical forces that no politics today subjects to any end other that of its own expansion.
In order to speak of the site that we are dealing with, I might venture the following thought: 'left' means, at the very least, that the political, as such, is receptive to what is at stake in community. (On the other hand, "right" means, at least, that the political is merely in charge of order and administration). In this sense, and provided we remain open to all the reelaborations and all the theoritical and pratical rethinking that might be necessary, the political is indissocialbe from something that the word "communism" has expressed all to poorly, even as it remains the word to point toward it, albeit very obscurely, even confusedly.
I make no claim to dissipate this obscurity entirely. But we should begin with this much: the political is the place where community as such is brought into play. It is not, in any case, just the locus of power relations, to the extent that these relations set and upset the necessarily unstable and taut equilibrium of collectivity. I do not wish to neglect the sphere of power relations: we never stop being caught up in it, being implicated in its demands. On the contrary, I seek only to insist on the importance and gravity of the relations of force and the class and/or party struggles of the world at a moment when a kind of broadly pervasive democratic consensus seems to make us forget that 'democracy', more and more frequently, serves only to assure a play of economic and technical forces that no politics today subjects to any end other that of its own expansion.
Jean-Luc Nancy, The Inoperative Community, Minneapolis, University of Minnesota Press, 1990, preface translated by Peter Connor, pp. xxxvi-xxxvii
* A imagem inicialmente "postada", mais graffitica, deixou de estar disponível.
Etiquetas: capitalism, Communism, Democracy, Politics, Revolution
segunda-feira, janeiro 07, 2008
Ser e não ser
No país dos sacanas, ser sacana e meio? Não, ó Jorge, que cena, então não sabias? Ser-se Luiz Pacheco. (Como imperativo moral).
E o gajo morreu na mesma. A quem aproveitará? Já tanto faz. Tanto nos faz.
E o gajo morreu na mesma. A quem aproveitará? Já tanto faz. Tanto nos faz.
Etiquetas: Body, capitalism, caralho, Death, Democracy, Disobedience, foda-se caralho, Jorge de Sena, Luiz Pacheco
terça-feira, janeiro 01, 2008
Eis a questão?
Je prends un exemple que j'aime beaucoup, parce que c'est le seul moyen de faire comprendre ce que c'est que la jurisprudence. Les gens n'y comprennent rien, enfin, pas tous. Les gens ne comprennent pas très bien. Je me rappelle, moi, le temps où il a été interdit de fumer dans les taxis. Avant, on fumait dans les taxis. Il y avait un temps où on n'avait plus le droit de fumer dans un taxi. Les premiers chauffeurs de taxi qui ont interdit de fumer dans les taxis, ça a fait du bruit, parce qu'il y avait des fumeurs. Et il y avait un, c'était un avocat.
J'ai toujours été passionné par la jurisprudence, par le droit. Si je n'aurais pas fait de philosophie, j'aurais fait du droit, mais justement, pas du droit de l'homme, j'aurais fait de la jurisprudence. Parce que c'est la vie. Il n'y a pas de droits de l'homme, il y a la vie, il y a des droits de la vie. Seulement la vie c'est cas par cas.
Donc, les taxis. Il y a un type qui ne veut pas être interdit de fumer dans un taxi. Il fait un procès au taxi. Je me souviens très bien, parce que là, je m'étais occupé d'avoir les attendus du jugement. Le taxi était condamné. Aujourd'hui, pas de question. Il y aurait le même procès, il ne serait pas condamné le taxi, ce serait le usager qui serait condamné. Mais au début, le taxi a été condamné. Sous quels attendus? Que, lorsque quelqu'un prenait un taxi, il était locataire. Donc, l'utilisateur de taxi a été assimilé à un locataire. Le locataire a le droit de fumer chez lui. Il a le droit d'usage et d'appui. C'est comme s'il faisait de location. C'est comme si ma propriétaire me disait: non, tu ne va pas fumer chez toi. Si, si je suis locataire, je peux fumer chez moi. Donc le taxi a été assimilé à un appartement roulant dont l'usager était le locataire.
Dix ans après, ça s'est absolument universalisé, il n'y a pratiquement plus de taxi où on peut fumer. Au nom de quoi ? Le taxi n'est plus assimilé à une location d'appartement, il est assimilé à un service publique. Dans un service publique, on a le droit d'interdire de fumer. Tout ça est jurisprudence. Il n'est pas question de droit de ceci ou de cela. Il est question de situation, et de situation qui évolue. Et lutter pour la liberté, c'est réellement faire de la jurisprudence.
Gilles Deleuze (1925-1995) entrevistado por Claire Parnet em 1988-89
Etiquetas: Crime, Deleuze, Democracy, Dialectics, Droit, Liberté, Resnais, Smoking / No Smoking
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