Identitat und Differenz (1955-1957) - download pdf or read online

By Martin Heidegger

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Example text

Rancière 1999: 102) Rancière’s understanding of democracy, as I will discuss in greater detail below, will always depend upon the centrality of struggle. ‘Consensus democracy’, in contrast is committed to the degradation and possible elimination of struggle. Consensus democracy is thus the end of democracy – ‘in a word, the disappearance of politics’ (Rancière 1999: 102; see also May 2008: 146). The concept of ‘the police’ provides the crucial leverage for the critique of consensus democracy. Rancière’s ability to take the neoliberal marketing of ‘consensus’ and show how it boils down to the curious and feeble form of ‘post-democracy’ depends upon the critical lens provided by la police.

The 7th thesis states: ‘the police is a partition of the sensible whose principle is the absence of a void and of a supplement’ (Rancière 2001). 6 But this does not, according to Rancière, make the police order totalizing in the sense of determining a repressive State order. 7 State apparatus, says Rancière, cannot be disconnected from a conception of State standing in opposition to society, a notion that depends, from Rancière’s perspective, on confusing politics with police. But more than this, to take police as a repressive force is to miss the crucial disclaimers that Rancière offers concerning his concept of ‘police order’.

However, the truth about Truth can only be told as a myth. The equality of fairy tales underpins the whole hierarchy of discourses and positions. If there is a privilege of philosophy, it lies in the frankness with which it tells us that the truth about Truth is a fiction and undoes the hierarchy just as it builds it. An egalitarian practice of philosophy, as I understand it, is a practice that enacts the aporia of foundation, which is the necessity of a poetical act to constitute an arkhê of the arkhê, an authority of the authority.

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Identitat und Differenz (1955-1957) by Martin Heidegger


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