Cognizance of the despondent be grasped vi nu within and against the
Above nihilism: notes towards a critique of Left-Heideggerianism in Italian doctrine of the 1970s.(Report)In
the context of this seminar, the term 'metaphysics' reflects the custom of reckoned which conceives of the self-founding of being as despondent foundation. Even when or not an integrally and presently positive metaphysics is likely (namely the one which ... A. Negri locates in Spinoza), remnants an open question.
(Agamben, Language and Fatality)
I
What I would recommend to do here is to not detail the wealthy diversification of the theoretical trajectories of Left-Heideggerianism in Italian doctrine above days gone by thirty or so years--a daunting mission and positively not one to be tried in a brief article similar to this. I intend, in lieu,. the controversy surrounding the stimulative affirmations of Italian Krisis-thought. At the center of this debate is Massimo Cacciari's Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein publicized in 1976. Which Cacciari's text was central about the development of loads of subsequent inclinations in Italian doctrine, political hypothesis and political rehearse, is attested to by its impact on the improvement of 'feeble thought' (pensiero debole) and, more significantly, on the thought of the 'autonomy of the political' as adopted by few of the leading intellectuals of the Italian Communist Party--amongst whom one must number Cacciari himself. Antonio Negri's critical report about this work within the Italian journal aut aut, that sparked the controversy, didn't sum up in any resolution or compromise amongst the contrasting placements. It did, but still, serve to mark the reason of irreducible collide amongst two inclinations within Italin communist doctrine and politics. This debate can't, so therefore, be regarded as to be just an incidental effect of a review documented for the Italian journal aut aut in 1976. Quite, it's really imperative to a knowledge Italian doctrine and politics in a decisive period of Italy's political and societal history. It's also, something on that I shall concentrate within the 2nd half of this paper, the reason of convergence for a string of templates and issues that will be central to Negri's reckoned from which moment forwards.
Next debating Cacciari's marvellous book Krisis, I shall concentrate on a few chosen texts of Negri's from a Nineteen Seventies and early-to-mid Nineteen Eighties.. the perseverance of Being as despondent foundation).
II
Massimo Cacciari, with whom Negri collaborated closely within the 1960s, was--along with Mario Tronti--instrumental in theorising the shift nearby the 'autonomy of the political' as the political effect of Das Grundlose of Being.
Is it needful, so,, to make of Marxism the retrieved
philosophical foundation of science? But what does this foundation
should declare to us this era? Is it not, quite, a brand new dimension of
politics which Marxism is ready to open up for us--not in regards to a
'philosophy' of politics but as a ''re going to to power' exerted
concretely above the multiplicity of dialects of invention? Does
one reply to Heidegger's and Nietzsche's reckoned through
'philosophy', attention-grabbing all over again to Topics, noting just another
meta-physical utopia for them? Or does one reply by beginning to
go away the rafts and ladders and infiltrating, without urgency
exits, inside the politics of Invention, methodical research and
inside the endless aporias of the 'societal brain'? (5)
Cacciari's infiltrating critique of the dialectic within the late 1960s and his diagnostic of a 'despondent thought' which precludes vi cam tay any likely synthesis turned, within the Nineteen Seventies, into an diagnostic of the method for the technocratic construction of 'new orders',. through Italian Communist Party's control of the levers of political strength). It's really to this shift which we are going to turn first.
III
The shape of the dialectic 's the shape of the despondent that's
confirmed positively--the recoverable mismatch. The complete
system posits itself and sustains itself in clauses [nel segno] of
negativity: a exercise of global alienation 's the true-real
[vera-reale] totality. (6)
For Cacciari (and Negri) the Hegelian dialectic depicts the highpoint within the successful and extensive cycle of capitalist development, during which all contradictions, all conflicts are turned right into prolific mins of capital's advance as the self-realisation of Spirit. Everything turns into an occasion of the production-consumption circuit of Kapital-Geist; the negative--in the shape of 'determinate negation'--is the engine however it is an always already disciplined moment. That's, it's really systemic and, for these reasons, an integrated moment--always presaging its disappearance--in the circuit of Geist.
In comparison to this 'virtuous' dialectic 's the 'despondent thought' improved within the 19th century by bourgeois theorists namely Schopenhauer, Nietzsche and Mach, and within the 20th century by Wittgenstein and Heidegger between others. Cacciari coinage the term 'despondent thought' within the late 1960s so as to exactly distinguish it from a positivisation of the despondent which characterizes the dialectic. Despondent reckoned starts by resisting all endeavours by bourgeois ideology to pre-determine and synthesize. But still, the role which the despondent plays here is on no account straightforward. The despondent isn' more time immanent identically. It's really no more an occasion of advance, no more a lively moment yielded and consumed without delay. Cacciari asserts which the procedure of alienation and recovery of Kapital-Geist, that makes itself from home in a global it produces, a global which it expels from itself just to re-appropriate more wholly, is above. The despondent at present surrounds; it delimits and constrains but by doing this, it renders reality all that more 'ready-to-hand'. The Sheer Guru, fatality at present marks the exterior rim of one's being and tosses one back onto one's own-most potentials, opening up an (instrumental) world for us and deciding upon new requests to re-found the spurious. The despondent continues just within this paradoxical, marginal position that's the very sistuation of immanence but that, as we are going to see, renders the paranormal worldly--and the worldly magical. (7)
Nietzsche's and Wittgenstein's work ... is reconceived simply by
a official and despondent reckoned but that's, thank you about the
merger of the 2 elements, also constructive. It's really
constructive of sensible and systemic horizons in which the
effectiveness of signification [significativa] is reduced in whole to
the validity of the project, about the coherent govern of linguistic
development [alla regola coerente dello sviluppo linguistico] and
of the official intention which constitutes it. (11)
Thus, for Cacciari, the sensible lacks all exogenous foundation. There is absolutely no Rate to be sought in this world we certainly have is actually a expansion of rationalities, of 'language games', of ideological structures irreducible one to an additional, that're circumscribed by a nothingness. This is succinctly summed up by Giuseppe Cantarano's phrase, 'reason is nihilism inasmuch as it's the historical project of the devastation [annientamento] of being'. (A dozen) For these reasons the indissoluble link amongst the 'mystical'--as described by Cacciari--and the mathematization, formalization of reality.
That is the way the essence of the 'mystical' shows up [suona]. It's really
the easy description, that has been capable to wholly internalize
its restricts and which consists and shows [mostra] the not a single thing which
embraces it, without saying any of it [senza dirne united nations sole
accento]. (13)
Cacciari's political programme rests exactly on such a de-ontologized, even skeletal, grab of real life (Wirklichkeit). How else 's the autonomy of the political to be understood if not as the decisionistic leadership of the multiplicity of fragmentary rationalities, as the working class--in the shape of the PCI--taking control of the supervision of the state, creating up for a 'defect in rationalisation ... the inefficiency of the political apparatus'? (16) Political decisionism or, more exactly, voluntarist formalism situates itself within the place of the despondent.
Also since we aren't talking about the autonomy of a small fraction of strength
in connection to other portions; but of the autonomy of all of strength
with honor to all else that's not strength; that's, about the
rest of society. For these reasons, the autonomy of strength with honor about what
is or, better still, what was or was considered--generally--the
foundation of strength. (17)
In lieu of the basis, so therefore, we certainly have the start of command above a procedure of rationalisation. The space of the Political 's the space amongst language games, that works out a deal their insoluble autonomy--which helps with the despondent which, in turn, determines their self-sufficiency.
Let us, so,, know the autonomy of each one invention, of
each game, to mean which it owns just one single
[una-propria-legge] (that 's the effect of an infinity of
variations, that has been played and re-played, that is
transformable and in-transformation since it's really played). Let us
know the term 'autonomy' within this sensation of restrict. (18)
Paraphrasing Sergio Givone, it is just once a person has deserted religious beliefs in a political topic as foundation of exploratory political alter that particular could rediscover a experienced political class that are able to take control the supervision of the true to carry alter from over: (19)
The option is preceded or pre-comprehended [precompreso] by
not a single thing. Nothingness 's the foundation of the option. (20)
About what scope, so therefore, does Cacciari succeed in exiting the metaphysical closure during this denial of the ontological foundation developed by the saturation of rationalities in nothingness? This question is replied by Giorgio Agamben in his early book, Language and Fatality:
This era we are living on which extreme rim of metaphysics where it
returns--as nihilism--to its own despondent foundation (to its own
Ab-grund, to its own unfoundedness). If casting the basis into
the abyss doesn't, but still, reveal the ethos, the right residing
of human race, but is limited by illustrating the abyss of Sige
[mute], so therefore metaphysics hasn't been transcend, but reigns in
its most sheer form. (21)
For the structure which specifies metaphysical mirrored image on Being (consisting of Heidegger's--as Agamben shows so well), stems not really much from foundationalism as such, as from self-founding as despondent foundation. For Heidegger, being destines but withdraws in the rear of which that it destines. This withdrawal, the belief that being opens a clearing but recedes in the rear of which that it cleans, is analogous about the magical as Cacciari clarifies it. We're able to argue which Cacciari repeats the common sense of transcendence during the fabrication of a despondent foundation (the paranormal restrict surrounded by nothingness). It's really zero use his claiming which the paranormal doesn't found the globe but just delimits it, that there's zero shrinking being, for his actuality--the set of rationalities, of new rationalized orders--is nonetheless borne, fueled by the not a single thing which surrounds the bounds of the many language games throughout their very being generated. By doing this the endless exercise of immanence is incorporated and constrained and we're left with the maneuvering of dead clauses by experienced technical engineers of real life.
Before unpacking the result of these manoeuvres it is very important explore this connection to Heidegger a smallish further.
IV tui xach thoi trang
In 'What's Metaphysics?', and within the well known 1943 'Postscript', Heidegger does more than flirt with the identity of Being and nothingness:
As which that is all together other than all creatures, being is which
which isn't. But this not a single thing importantly prevails as being ... we
must prepare ourselves really just in preparedness to experience within the
not a single thing the pervasiveness of which that gives every being the
guarantee to be. That's being itself. (22)
Nihilation isn't some fortuitous automobile accident. Quite, as the
repelling gesture toward creatures on whe whole throughout their slipping away,
it manifests these creatures throughout their full heretofore hidden
strangeness as what's radically other--with honor about the
not a single thing. (23)
All computation lets what's countable be resolved into something
that are able to so therefore be employed for subsequent counting. Computation refuses
to allow anything crop up except what's countable. Everything is just
truley what it counts. What has been counted in every occurrence secures
the continuity of counting. Such counting gradually consumes
numerals and is itself chronic self-consumption. The calculative
procedure for resolving creatures into what has been counted counts like an
clarification inside their being.... Calculative believing compels itself
into a compulsion to perfect everything on such basis as the
consequential correctness of its procedure. (29)
One final very long citation from Heidegger's 'Postscript' I really hope 're going to confirm my translation of Cacciari's eccentric fidelity to Heidegger:
Understood as a basic feature of the beingness of creatures,
'will' 's the equating of creatures with the true, in this manner
which the real life of the true goes to strength within the
unconditional achievement of pervasive objectification .... As a method
of objectifying creatures in a calculative demeanour, new age science is actually a
sistuation posited by the 're going to to 're going to itself, through that the
're going to secures the dominance of its essence. (30)
Exactly the refusal of an organic Rate, of every structuring Aufhebung, means--for Cacciari--that there is absolutely no pre-given ought (Sollen), even when moral or sensible, by that irreducible heterogeneity may be reduced or may be reconciled once and for all, but just Wille zur Macht as the:
... important basic need to com-prehend, order [sistemare], logicize the
world, to have strength above it .... Strength isn't synthesis--were it
synthesis, there would no more be any need for strength. (31)
As Negri points out, what we're so therefore left with is actually a calculable and manipulable set of elements, circumscribed by nothingness which delimits the serialized elements into language-games or rationalisation processes, all of that are organized by a political decisionism--Will to Strength, 're going to to Rationalisation--that determines the:
... historical basic need ... of a political class and a
experienced political class to that the leadership [gestione] of
strength is to be commissioned. ... Within this way rises the minute of a
warfare of manoeuvre [guerra manovrata], made-up of successive moves,
all of that are scientifically computed [previste] and
tactically planned. (32)
The dissimilar language games co-exist but amongst them there is absolutely no probability of synthesis, zero likely ontological resolution but just the persistence of collide and the desire to bargain it:
Reality [Reale] is logicalisation [logicizzazione],
Rationalisierung, that refuses the metaphysics of Language, the
common sense of reductio advertisement unum, the concept of the substancesubject--that
takes on board the complete weight of the contradictoriness of the
procedures, of the multiplicity of dialects, constituting its space
and, so, enabling its form to emerge. (36)
On the one hand, the Political is actually a language game prefer the others, with its own distinctive policies and immanent probabilities of amendment and, having said that, it has other language games for its content. The Political so therefore situates itself in this manner as to hold the confrontation amongst the many language games consistently open. It 'imposes this chronic confrontation, it helps prevent any game from extracting [sottrarvisi] from it'. (37) The sole likelihood is an infinite compromise amongst dissimilar autonomies--between dissimilar language games characterised by the ordinances that designate them.
In Krisis we see the consequence of despondent thought's denial to give inside the enticement of dialectical resolution, about what Cacciari clauses the 'recoverable contradiction'38 which converts all antagonism into an occasion of the improvement of the system of funds. The critique of the dialectic by Schopenhauer and Nietzsche which Cacciari had negotiated in his vital essay of 1969, empowered him to pin-point the positivisation of the despondent as what was at stake in bourgeois reckoned. But what Cacciari was next in his 1976 book, through his diagnostic of Nietzsche, Wittgenstein, et cetera., was a technique for re-conceiving the despondent in ways that it might no more be imagined of as an occasion by way of that the system builds itself and to switch it. In lieu, it builds into a hindrance that may be continually displaced and consumed as an occasion of proliferation of domination--of the 're going to to Strength. Cacciari suggests that all preceding concepts of the despondent finish up neutering it, always already virtually resolving it--making collide bit more than an epiphenomenal form camouflaging a fundamentally pacific oneness. This view of the dialectic as--in its time-honored Hegelian form--fundamentally reactionary, is one which Negri broadly distributed to Cacciari. (39) But still, Cacciari's solution just served to verify the theoretical and political crack which had already taken place amongst them. (40)
V
Within this way, a sarcastic conventionalism--placed amongst an
unbeatable [irrefrenabile] logicalising pressure [pulsione] and an
hypocritical postulation of the mystical the governing
class's uninterrupted prise de moral sense of the passage to capital's
real subsumption of societal gumption and to negate the antagonism which
maintains [sostanzia] which passage and also the claim
[rivendicazione] to ontological truth the societal topic imparts.
(41)
The item of this scathing combat is Wittgenstein, however it is clean which the name 'Wittgenstein' also signifies Negri's erstwhile collaborator, the writer of Krisis. One could, maybe, free the electricity of the despondent from positivisation by consigning it about the role of 'deciding upon element within the procedure for integration and rationalisation'. (42) But isn't the effect of this which the despondent turns into domesticated? The procedure of de-ontologisation, that's, of the excision of the referent that permits the multiplicity of official, traditional policies to be deployed, as a filtered free-floating technics of maneuvering and effectiveness, declines considered to what works and, for these reasons, about the apologetic subordination to current alleges of affairs or--at best--to a 'fetishistic overdetermination'43 from over,. to ideology and political opportunism. Once one excises all ontological foundation, strength is necessarily outlined by the degree of integration inside the system, by one's capability to 'work it'.
It isn't the certification to that one tactics an illusory gunk
but the level of integration with that it operates within the process
of rationalisation [which] makes a decision the worthiness and the electricity of
sensible form. (44)
According to Cacciari, gunk is illusory, Being is comparably so--both represent just utopian mins of synthesis. Throughout their place there has not a single thing. Not a single thing circumscribes and stipulations the fully immanent mother earth of the traditional, official rules--thus setting up the worldliness of the paranormal. But, as we certainly have already seen, it's really clean which this despondent foundation, the sistuation for the 'asphalt look for re-foundation', doesn't signal an break free from from metaphysics and sometimes even from the restraining of immanent procedures of alter. Not surprisingly, which the 'procedures of refoundation', of formalisation and conventionalisation are constituted as 'motion internal about the "despondent"', (45) is on no account evident because the procedure for formalisation presupposes a despondent foundation as refusal of Being, Gunk, et cetera. Thus the paranormal, the Not a single thing which circumscribes, marks the official sistuation for immanence but also delimits the immanent and, by doing this, converts the despondent inside the presupposed product of the very process it must sistuation. The 'motion internal about the "despondent"' may just be immanent but the despondent remnants abstract, less relevant, undetermined and a just manipulable epiphenomenon.
In brief, Negri shows that Cacciari wages a heavy price for having saved the despondent from its positivisation within the development of Capital-Geist--he efficaciously domesticates it. He has been capable to keep up the insolubility of disaster and stop any simple synthesis, but--as Negri makes clear in his 1976 review--he is doing so whilst the loss any asphalt concept of the despondent, the loss the facility to analyze battles and winding up with a fundamentally domesticated, opportunistic concept of the despondent and of politics. The difficulty for this epigone of the autonomy of the political, is which the minute of decision and the topic of decision can't be understood independently of the procedure of rationalisation. Givone argues which in founding being on nothingness and for these reasons enabling creatures to crop up throughout their variance from being, as 'not being nothing', (46) Heidegger for these reasons establishes the potential of liberty:
...exactly since to be 'immersed in nothing', Dasein is always
already far after the creature, far after the world .... To be immersed in
not a single thing implies to surpassed ... transcendence is liberty. (47)
But what takes place if ever the not a single thing ceases to found being and in lieu turns into simply a manipulable factor to be deployed, or a an excess of consequence of rationalisation processes? This efficaciously collapses the difficulty of the connection amongst the autonomy of the adverse class topic into which of its organisation, because the topic is outlined just by its capability to efficaciously bargain the official policies of the multiplicity of dialects and thus can't be an object of diagnostic independently of those official policies. As Negri argues in his review, the difficulty of the connection amongst class autonomy and its political organisation isn't for these reasons resolved but just exorcized by conveying autonomy about the ideological structures or language games/conventions and the degree of its organisation is outlined exactly by the potency of those equivalent official structures. The certainty of a language game or rationalisation procedure is given by the principle of effectiveness that's based upon the degree of organisation of the language game ...., by its effectiveness. In Negri's words:
The whole sophism is: the warrant of truth of organisation is
given by the principle of reality which just which organisation could
warrant. (48)
Autonomy collapses into organisation and organisation into valid leadership. For Cacciari, even when the working class or the capitalist class benefits strength is simply a query of effectiveness, of levels of integration.
VII
What are we so therefore to make of the application of the despondent in Negri's reckoned? Within the petite space which I've got left, I will be able to just wish to stipulate the bones of a different option which I believe may be unveiled in Negri's writings. I shall strive to conclude this in a few baldly stated theses:
The question of the mother earth and position of the despondent 's the question of politics: distinctive battles amongst classrooms determine the mother earth and position of the despondent. Conversely, the question of the mother earth and position of the despondent has asphalt political effects,. codetermines especial relationships amongst classrooms in fight against. How the despondent is played out in battles amongst classes--in the shape of antagonism, mismatch, dread, or alternation (49)--is, so,, thoroughly linked about the question of politics.
We certainly have already seen which the question of foundation at negative aspect in metaphysics can't be understood independently of the mother earth and position of the despondent. For the question of foundation--so important to the history of metaphysics--is thoroughly connected with which of the placement of the despondent. (50)
For Negri, the question of metaphysics can't be grasped independently of the question of politics--and vice versa. Furthermore, both the question of metaphysics and which of politics are thoroughly connected with the question of the despondent.
As a corollary to this: the question of the mother earth and position of the despondent 's the question of plan of action. Where 'method' is known as immanent about the real, as a rehearse that's ontologically constitutive--politics as metaphysics as ontology: the 'real exercise that abolishes the present state of things'. (51) This is what Negri implies when he talks of a plan of action which
...dispenses with all the remnants of the outdoors, gnoseological,
and scientific associations in order to turn into a substantial
factor, a constitutive key about the world. If this is often a plan Additional Info of action, it
's the strategy for being. (52)
For such a plan of action involves situating the despondent in the distinctive antagonism of class forces throughout a determinate,. a asphalt, societal formation--and projecting the specificity of which antagonism,. of the mother earth and position of the despondent, into replacement standpoints of metaphysics and of politics. That's:
When funds constitutes the political as the domination of 1
class by an additional, metaphysics is influenced [subisce] by both poles
of the bond: it's the forces in fight against which assume the
sensation of a metaphysical custom and oppose it to a different one....
A metaphysics, dissimilar metaphysical placements and the options
they represent are the most asphalt of historical objects. They
are 'concrete' because they're swollen [gonfio] with antagonisms
and potentials. (53)
The history of the transformations of the mother earth and the placement of the despondent 's the history of the antagonism amongst 'blessed' vs . 'damned' metaphysics of that Negri talks in his Spinoza book. Thus, inevitably, it's the mirrored image of class fight against.
VII
Negri argues which the sole path to concretize the despondent, to not leave it in whole within the arms of the theorists of the paranormal, is to conceive the despondent as immanent to fight against,. simply by the categorical characterisation of the despondent within class fight against. But by so doing, does he not finish up heading back the despondent to its subjection about the dialectical Aufhebungen and thus about the development of Kapital-Geist or--at best--Kommunismus-Geist? For 's the despondent capable to break free from synthesis,. does it not simply get resolved one method or another within the effect (as 's the case with determinate negation)? In either case, isn't the effect a last pacifying telos with all the it entails? That's, doesn't the despondent become in truth not a single thing,. it's really absent for it's really always already accounted for, reduced, aufgehoben within the effect, thus efficaciously reiterating Parmenides' inaugural gesture of the state custom of metaphysics, where by the source of all collide is to be excised to depart us with the One?
Being is ungenerated and imperishable, entire, matchless, unmoved and
perfect; it never was nor would be, thus it is at present altogether,
one, indivisible. (54)
...warfare as the essential and insuperable sistuation: where it's really
not an example of eliminating it but of producing it function without
precipitating into an easy massacre. In lieu, turning it into perform
against the relationships of production and in preference of the prolific
forces and their free proliferation.... Just by heading back above the
history of metaphysics, just by discerning inside it real
substitutions will we have the potential of contributing about the
construction of new editions for the refounding of class politics
within antagonism. (56)
All over again, we identify that the mother earth and position of the despondent 's the question of politics. For how are we to conceive of this 'within antagonism',. how are we to understand the mother earth and position of the despondent in a manner that departs it open, without resolution but without rendering it just formal--without throwing us on to the magical, and thus opportunism, or back inside the hands of the dialectic? This trouble, I believe, is one which haunts Negri's reckoned for above four decades--from his writings on gumption and the charter, to his descriptive work on the state-form, from his reappraisal of Spinoza through to his latest reflections punctually and ontology.
IX
Is this up to now from Cacciari's claim, '[To have] strength is to be built-into the system'? (58)
If dialectics can't be conceived as the form by that
perseverance is resolved,63 if--nevertheless--the clauses of a
dialectical an intricate remain, and finite elements oppose one
an additional without encountering Aufhebungen, what shifts, passages,
relationships 're going to the existent clauses should experience [che filtered i
termini dell'esistenza debbono conoscere] on the despondent edge of
this example? Definitely, it isn't an example of a sensible succession;
there is absolutely no linearity given on this horizon of being. In comparison,
we confront ruptures, crises, and suffering. But all of this is
given within being, against an ontological backdrop which consists
and pertains these emergent elements [emergenze]. (64)
It's really clean, so therefore, even in 1984-85 when Negri was finishing up his little-known but massively elemental book on Leopardi, which he was still attempting to find a solution to embed disaster and negation into ontology and thus refuse the common sense of Das Grundlose of being. Politically, the failure shown by Cacciari's Krisis was evident, and the Nineteen Eighties and Nineteen Nineties would just confirm the neutering of the despondent once it's really subordinated about the Political in regards to a 'steady confrontation'. In theory, but still, the difficulty continued to be.
While agreeing to the rejection of the basis which characterised despondent reckoned,. by de-ontologising it. In lieu, he would effort to switch it into a factor for the production of new being:
...reality as origin [as arche] (65) is negated and it presents
itself in lieu as an innovative surface. ... There has just the
revelation of the polarity of being and poetic subjectivity, within
a correlation which negates every pre-existing reality and comes back
being to us as revolution, as radical amendment. (66)
Within this way, 'Ontology turns into the science of the rupturing [rottura] of being' (67)--ontology 's the science of revolution; revolution 's the rehearse of ontology. We're able to also declare, so,, which ontology turns into the science of the despondent. Thus, Krisis understood as de-ontologisation of the despondent is refused--nothing, negation is in lieu understood as the potentiality of being68 insofar as it refuses characterisation as stasis, incessant funds, fatality.
Though Negri can't be explained to have resolved these hard knocks to his gratification or ours, his work has been requisite in bringing to light this considerable trouble for the improvement of communist doctrine and politics. He also set out the markers which divide his personal effort from people who have tried to track back to Heidegger the theoretical items towards, if not a exploratory, at the minimum to a progressive politics. How compelling this trouble remnants for Negri and for the rest of us who want to be capable of think the political, to think the despondent, is summed up in a up to date preface Negri wrote to a book on Deleuze by Francesco Lesce:
I think that once all dialectical mediation is determined apart, once
Heidegger's hypostasis of being has been criticized, the difficulty of
the despondent reappears. How might one encounter it inside, within, http://vbindymedia.org/ in
the heart of materialist ontology? ... The despondent is homogeneous
[consiste]. How might it be assumed, resolved, how might one undergo it
and ruin it in a global without an out of doors? How might the painful
positive reconciliations of being? (69)
These intractable doubts stick to invade fresh new reckoned and insist theoretical, and--more importantly--practical resolution.
Works Quoted
Agamben, Giorgio, Il linguaggio e la morte. United nations seminario sul luogo della negativita, Turin, Einaudi, 1982.
Agamben, Giorgio, Language and Fatality: The Place of Negativity, trans. Karen E. Pinkus with Michael Hardt, Minneapolis, College of Minnesota Squeeze, 1991.
Agamben, Giorgio, Homo sacer. Il potere sovrano e la nuda vita, Turin, Einaudi, 1995.
Agamben, Giorgio, Homo Sacer: Sovereign Strength and Naked Life, trans. Daniel Heller-Roazen, Stanford, Stanford College Squeeze, 1998.
Cacciari, Massimo, 'Noi, i soggetti', Rinascita, zero. 27, 2 July 1976. gio xach
Cacciari, Massimo, 'Sulla genesi del pensiero negativo', Contropiano, vol. 1, 1969.
Cacciari, Massimo, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, Milan, Feltrinelli, 1976.
Cacciari, Massimo, '"Razionalita" e "Irrazionalita" nella critica del Politico in Deleuze e Foucault', aut aut, zero. 161, 1977, pp. 119-33.
Cacciari, Massimo, 'Critica della "autonomia" e problema del politico',. Ghisi (ed.), Crisi del sapere e nuova razionalita, Bari, De Donato, 1978, pp. 123-35.
Cacciari, Massimo, Dallo Steinhof. Prospettive viennesi del primo Novecento, Milan, Adelphi, 1980.
Cacciari, Massimo, Posthumous Folk: Vienna at the Turning Point, trans. R. Friedman, Stanford, Stanford College Squeeze, 1996.
Cantarano, Giuseppe, Immagini del nulla. La filosofia italiana contemporanea, Milan, Bruno Mondatori, 1998.
Givone, Sergio, Storia del nulla, Bari, Laterza, 1995.
Heidegger, Martin, Punctually and Being, trans. Joan Stambaugh, Chicago, College of Chicago Squeeze, 1972.
Heidegger, Martin, 'Postscript to "What's Metaphysics?"', in Pathmarks, ed. and trans. William McNeill, Cambridge, Varsity Squeeze, 1998.
Heidegger, Martin, 'What's Metaphysics?', in William McNeill (ed.), Pathmarks, trans. David F. Krell, Cambridge, Varsity Squeeze, 1998.
Mao Tse-Tung, On the proper Handling of Contradictions One of many Folk, Peking, Foreign Dialects Squeeze, 1957.
Marx, Karl and Friedrich Engels, The German Ideology, Moscow, Progress Editors, 1976.
Negri, Antonio, Descartes politico. Della ragionevole ideologia, Milan, Feltrinelli, 1970.
Negri, Antonio, L'anomalia selvaggia, Milan, Feltrinelli, 1981.
Negri, Antonio, 'Note sulla storia del politico in Tronti', in L'anomalia selvaggia, Milan, Feltrinelli, 1981.
Negri, Antonio, La macchina rhythm. Rompicapi Liberazione Costituzione, Milan, Feltrinelli, 1982.
Negri, Antonio, The Savage Anomaly: The electricity of Spinoza's Metaphysics and Politics, trans.
Michael Hardt, Minneapolis, College of Minnesota Squeeze, 1991.
Negri, Antonio, Lenta ginestra. Saggio su Leopardi, Milano, Mimesis Eterotopia, 2001 [1987].
Negri, Antonio, 'Prefazione', in Francesco Lesce (ed.), Un'ontologia materialista. Gilles Deleuze e il XXI secolo, Milan, Mimesis, 2004.
Negri, Antonio, 'Domination and Sabotage', in Timothy S. Murphy (ed.), Books for On fire: Amongst Civil Warfare and Democracy in Nineteen Seventies Italy, trans. E. Emery, Ny, Verso, 2005.
Negri, Antonio, 'The Political Topic and Sheer Immanence', in Creston Davis, John Milbank, and Slavoj Zizek (eds.), Theology and the Political: The fresh Debate, trans. Matteo Mandarini, Durham, Duke College Squeeze, 2005.
Negri, Antonio, 'Giorgio Agamben: the Secret Taste of the Dialectic', in Matthew Calarco and Steven DeCaroli (eds.), Sovereignty and Life: Essays on the duty of Giorgio Agamben, trans. Matteo Mandarini, Stanford, Stanford College Squeeze, 2006.
Negri, Antonio, The Political Descartes: Reason, Ideology, and the Bourgeois Project, trans. Matteo Mandarini and Alberto Toscano, London, Verso, 2007.
Parmenides and A. H. Coxon, The Pieces of Parmenides: A decisive Text with Unveiling, and Interpretation, the conventional Testimonia and a Commentary, trans. A. H. Coxon, Assen, Truck Gorcum, 1986.
Schmidt, Dennis J., The Ubiquity of the Finite: Hegel, Heidegger, and the Entitlements of Doctrine, Cambridge, MIT Squeeze, 1988.
Schurmann, Reiner, Heidegger on Being and Acting: From Principles to Anarchy, trans. Christine-Marie Gros, Bloomington, Indiana College Squeeze, 1987.
Tronti, Mario, Sull'autonomia del politico, Milano, Feltrinelli, 1977.
Vigorelli, Amedeo, 'Noi, i soggetti e il "politico". A proposito di Bisogni e teoria', aut aut, zero. 155-156, 1976, pp. 196-203.
Wittgenstein, Ludwig, Tractatus Logico-Philosophicus, trans. D. F. Pears and B. F. McGuinness, London, Routledge & Kegan Paul, 1961.
Matteo Mandarini
Queen Mary, College of London
(1.) Giorgio Agamben, Language and Fatality: The Place of Negativity, trans. Karen E. Pinkus with Michael Hardt, Minneapolis, College of Minnesota Squeeze, 1991, pp. xiii--translation tailored. Also see Giorgio Agamben, Il linguaggio e la morte. United nations seminario sul luogo della negativita, Turin, Einaudi, 1982, p. 6.
(2.) By 'mysticism' I mean something very distinctive, as I really hope 're going to become noticeable within the ensuing dialog.
(4.) I owe this label to Antonio Negri.
(5.) Cacciari's article in Rinascita cited in Amedeo Vigorelli, 'Noi, i soggetti e il "politico". A proposito di Bisogni e teoria', aut aut, zero. 155-156, 1976, pp. 196-203, pp. 196-7. Rinascita was the ethnic and theoretical journal of the Italian Communist Festivity (PCI). See Massimo Cacciari, 'Noi, i soggetti', Rinascita, zero. 27, 2 July 1976.
(6.) Massimo Cacciari, 'Sulla genesi del pensiero negativo', Contropiano, vol. 1, 1969, p. 131.
(7.) Mysticism is most apparent within the work of Schopenhauer and his refusal of the 're going to, in Wittgenstein's Tractatus it sounds as if clearly, as itself, and it's really there in Heidegger's 'guilt' and 'call of conscience'. Cacciari shows just how these specimens are more than simply suggestive of the paranormal and about what scope they honestly produce a believing of the restrict as the meaning of the paranormal. The link I allude to amongst Hegel and Heidegger's concept of fatality is drawn from what's maybe Agamben's most amazing book, Il linguaggio e la morte.
(8.) Massimo Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, Milan, Feltrinelli, 1976, p. 95, Massimo Cacciari, Dallo Steinhof. Prospettive viennesi del primo Novecento, Milan, Adelphi, 1980, pp. 135-40, Massimo Cacciari, Posthumous Folk: Vienna at the Turning Point, trans. R. Friedman, Stanford, Stanford College Squeeze, 1996, pp. 97-101.
(9.) For Cacciari's dialog of the objection amongst the paranormal and the deep, see Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 112.
(10.) Massimo Cacciari, '"Razionalita" e "Irrazionalita" nella critica del Politico in Deleuze e Foucault', aut aut, zero. 161, 1977, pp. 119-33, p. 132.
(11.) Antonio Negri, La macchina rhythm. Rompicapi Liberazione Costituzione, Milan, Feltrinelli, 1982, p. 41. This review essay was initially publicized within the journal aut aut, nos. 155-156, 1976, with the title 'Simplex sigillum veri. For each la discussione di Krisis e Bisogni e teoria marxista'. It was so therefore reprinted in 1982, with the title 'Sul metodo della crisi filosofica', as chapter 2 of La macchina rhythm.
(A dozen.) Giuseppe Cantarano, Immagini del nulla. La filosofia italiana contemporanea, Milan, Bruno Mondatori, 1998, p. 319.
(13.) Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 112. Cacciari argues which, for all that variances which exist amongst the Wittgenstein of the Tractatus and which of the Inspections, it's really exactly the idea of the paranormal that opens the way for the improvement of the idea of language games, by efficaciously isolating the procedure of formalisation--reducing sensible propositions to tautologies--and, thus, blocking the referent from acting as a unitary point of synthesis for the multiplicity of language games.
(14.) Massimo Cacciari, 'Critica della "autonomia" e problema del politico',. Ghisi (ed.), Crisi del sapere e nuova razionalita, Bari, De Donato, 1978, pp. 123-35, p. 131.
(15.) Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 66.
(16.) Mario Tronti, Sull'autonomia del politico, Milano, Feltrinelli, 1977, p. 11.
(17.) Tronti, Sull'autonomia del politico, p. 9.
(18.) Cacciari, 'Critica della "autonomia" e problema del politico', p. 130.
(19.) Technologically Cacciari will be proper in refusing to see the experience of the PCI as impending 'from above' because his account in Krisis refuses any pre-determined pecking order. Having said that, by--along with Mario Tronti--viewing political strength as something fundamentally independent from a 'rest of society' (Tronti, Sull'autonomia del politico) and arguing for the necessity for the PCI to garner which strength in order to consequence political alter, the space for the autonomy of state-driven political procedures is planned. This opposition is central to Negri's philosophical and political critique of the autonomy of the political and Krisis-thought.
(20.) Sergio Givone, Storia del nulla, Bari, Laterza, 1995, p. xxi. I wish to thank Alberto Toscano for bringing this crucial, though very an intricate, book to my alert cognitive state.
(21.) Agamben, Language and Fatality: The Place of Negativity, p. 53. Also see Agamben, Il linguaggio e la morte. United nations seminario sul luogo della negativita, p. 67.
(22.) Martin Heidegger, 'Postscript to "What's Metaphysics?"', Pathmarks, ed. and trans. William McNeill, Cambridge, Varsity Squeeze, 1998, p. 233.
(23.) Martin Heidegger, 'What's Metaphysics?', in William McNeill (ed.), Pathmarks, trans. David F. Krell, Cambridge, Varsity Squeeze, 1998, p. 90.
(24.) Dennis J. Schmidt, The Ubiquity of the Finite: Hegel, Heidegger, and the Entitlements of Doctrine, Cambridge, MIT Squeeze, 1988, p. 90.
(25.) Givone, Storia del nulla, p. 200.
(26.) Givone, Storia del nulla, p. 205.
(27.) Heidegger, 'Postscript to "What's Metaphysics?"', p. 231.
(28.) Heidegger, 'Postscript to "What's Metaphysics?"', p. 235-6.
(29.) Heidegger, 'Postscript to "What's Metaphysics?"', p. 235.
(30.) Heidegger, 'Postscript to "What's Metaphysics?"', p. 231.
(31.) Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 65 & 9.
(32.) Tronti, Sull'autonomia del politico, pp. 17-8.
(33.) Agamben, Language and Fatality: The Place of Negativity, p. 85. Also Agamben, Il linguaggio e la morte. United nations seminario sul luogo della negativita, p. One hundred and five.
(35.) Ludwig Wittgenstein, Tractatus Logico-Philosophicus, trans. D. F. Pears and B. F. McGuinness, London, Routledge & Kegan Paul, 1961, prop..
(36.) Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 185.
(37.) Cacciari, 'Critica della "autonomia" e problema del politico', p. 133.
(38.) Cacciari, 'Sulla genesi del pensiero negativo', p. 131.
(39.) Negri's own correlation about the dialectic is intensely complicated and can't be effortlessly summed up. His peremptory tone when debating it's really more often than not misleading, as 's the all too hasty guideline which Negri refuses the dialectic in a demeanour analogous to Deleuze and Foucault. This is both false and--ultimately--fails to enlighten any during these thinkers' take on the question. I've got negotiated Negri's nuanced concept of the dialectic in Mandarini 2005.
(40.) For all that criticisms Negri would lead at Krisis-thought, he knows the 'fabulous strive to positively recover the effectiveness of despondent thought' as late as 1981 (see Antonio Negri, The Savage Anomaly: The electricity of Spinoza's Metaphysics and Politics, trans. Michael Hardt, Minneapolis, College of Minnesota Squeeze, 1991, p. 211ff. &. This is well next the hearty critique geared towards Krisis in aut aut and of his
angry tirades against 'Nietzsche in parliament' (see Antonio Negri, 'Domination and Sabotage', in Timothy S. Murphy (ed.), Books for On fire: Amongst Civil Warfare and Democracy in Nineteen Seventies Italy, trans. E. Emery, Ny, Verso, 2005), that followed the election of Cacciari about the Italian parliament in 1976 under Berlinguer's technique of 'historic compromise' amongst the Italian Communist Festivity and the governing Religious person Democrats. It's really clean which Negri is affirming despondent thought's denial of dialectical synthesis, of domestication or positivisation of the despondent. But to discontinue there, he'll argue, is to remain in the official antinomies of reckoned and to subordinate rehearse to technocratic negotiation or countrywide compromise.
(41.) Negri, La macchina rhythm. Rompicapi Liberazione Costituzione, p. 33.
(42.) Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 8.
(43.) Negri, La macchina rhythm. Rompicapi Liberazione Costituzione, p. 43.
(44.) Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 68.
(45.) Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 8, my concentration.
(46.) Givone, Storia del nulla, p. 199.
(47.) Givone, Storia del nulla, p. 200.
(48.) Negri, La macchina rhythm. Rompicapi Liberazione Costituzione, p. 48.
(49.) One imperative contribution about the political function of the despondent has been offered by Mao, for whom the despondent, or antagonism needed to be fully understood in a complicated interaction of principle and subsidiary 'contradictions'. See for instance the study in Mao Tse-Tung, On the proper Handling of Contradictions One of many Folk, Peking, Foreign Dialects Squeeze, 1957.
(50.) For, within the history of metaphysics, being is always conceived simply by the question of foundation, whether which foundation is totally despondent. Within the words of Giuseppe Cantarano, 'the not a single thing has always fueled the steadiness of being. The not a single thing [Das Grundlose of being] 's the foundation of being'. See Cantarano, Immagini del nulla. La filosofia italiana contemporanea, p. 305.
(51.) Karl Marx and Friedrich Engels, The German Ideology, Moscow, Progress Editors, 1976.
(52.) Negri, The Savage Anomaly: The electricity of Spinoza's Metaphysics and Politics, p. 150. Also see Antonio Negri, L'anomalia selvaggia, Milan, Feltrinelli, 1981, p. 182.
(53.) Antonio Negri, 'Note sulla storia del politico in Tronti', L'anomalia selvaggia, Milan, Feltrinelli, 1981, p. 290. The essay 'Note sulla storia del politico in Tronti' was released like an appendix to Negri's L'anomalia selvaggia together with an additional two short articles.
(54.) Parmenides and A. H. Coxon, The Pieces of Parmenides: A decisive Text with Unveiling, and Interpretation, the conventional Testimonia and a Commentary, trans. A. H. Coxon, Assen, Truck Gorcum, 1986, pp. 60-2, frag. 5.
(55.) Is this still active origin not evident even in which peril against that Tronti warnings us, even as he suggests his idea of the autonomy of the political, as the 'jeopardy of a much more organic connection [azione] amongst the state and funds, the risk of a formidable power-block that--at which point--could not be assaulted and will be invincible'? Citation from Tronti, Sull'autonomia del politico, p. 19.
(56.) Negri, 'Note sulla storia del politico in Tronti', pp. 291-2.
(57.) Cacciari, 'Critica della "autonomia" e problema del politico', p. 127.
(58.) Cacciari, Krisis. Saggio sulla crisi del pensiero negativo da Nietzsche a Wittgenstein, p. 66.
(59.) Cacciari, 'Critica della "autonomia" e problema del politico', p. 133.
(60.) The PCI's strive to discover gio xach a point of entry into government through compromise with the DC turned up the amendment of its policy into one in every of protection of governmentality.
(61.) See chapter 9, [segment] 1 of Negri, L'anomalia selvaggia; Negri, The Savage Anomaly: The electricity of Spinoza's Metaphysics and Politics.
(62.) See Antonio Negri, Descartes politico. Della ragionevole ideologia, Milan, Feltrinelli, 1970, Antonio Negri, The Political Descartes: Reason, Ideology, and the Bourgeois Project, trans. Matteo Mandarini and Alberto Toscano, London, Verso, 2007. In especial the 'Postface about the English version of The Political Descartes'.
(63.) For Hegel perseverance is, for sure, negation--and vice versa, because within the clauses of his dialectic, negation stops being abstract and ritual since it's really always a determinate negation. This probably will be borne in mentality to comprehend the whole of the import of refusing a dialectical resolution of the determinate. Negri loves to keep up the concreteness of Hegelian negation whilst refusing its attachment in the neutralising common sense of dialectical synthesis--a hard balance to preserve.
(64.) Antonio Negri, Lenta ginestra. Saggio su Leopardi, Milano, Mimesis Eterotopia, 2001 [1987], pp. 44, my emphysis.
(65.) When talking about the origins of the Greek word 'arche', Reiner Schurmann reminds us which 'Aristotle 's the one who clearly joins the more primitive sensation of inception with which of domination'. See Reiner Schurmann, Heidegger on Being and Acting: From Principles to Anarchy, trans. Christine-Marie Gros, Bloomington, Indiana College Squeeze, 1987, p. 97.
(66.) Negri, Lenta ginestra. Saggio su Leopardi, p. 154.
(67.) Negri, Lenta ginestra. Saggio su Leopardi, p. 167.
(68.) 'There is absolutely no being other than the being which we produce'. See Negri, Lenta ginestra. Saggio su Leopardi, p. 215.
(69.) Antonio Negri, 'Prefazione', in Francesco Lesce (ed.), Un'ontologia materialista. Gilles Deleuze e il XXI secolo, Milan, Mimesis, 2004, p. 6.
No comments:
Post a Comment