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NANCY Jean-Luc - Being Singular Plural
NANCY Jean-Luc - Being Singular Plural
M E R I D I A N
Crossing Aesthetics
W e r n e r Harnacher
& D a v i d E. Wellbery
Editors
BEING S I N G U L A R PLURAL
Translated by
Robert D. Richardson
and A n n e E. O'Byrne
Stanford
University
Press
Stanford
California
2000
Jean-Luc Nancy
Contents
Preface
S t a n f o r d U n i v e r s i t y Press
XV
Stanford, California
2 0 0 0 by the B o a r d of Trustees
o f the L e l a n d S t a n f o r d J u n i o r U n i v e r s i r y
Being Singular Plural'was o r i g i n a l l y p u b l i s h e d as Etre singulier pluriel
1996, d i t i o n s G a l i l e .
A s s i s t a n c e for t h e t r a n s l a t i o n w a s p r o v i d e d b y the F r e n c h M i n i s t r y o f C u l t u r e .
O f B e i n g Singular P l u r a l
War, R i g h t , S o v e r e i g n t y T e c h n
IOI
145
159
H u m a n Excess
177
C o s m o s Basel ius
185
Notes
193
Nancy, Jean-Luc.
[Etre singular p l u r i e l . English]
B e i n g singular plural / J e a n - L u c N a n c y ; translated by R o b e r t D. R i c h a r d s o n
and A n n e E. O'Byrne
p.
c m . ( M e r i d i a n , c r o s s i n g aesthetics)
I n c l u d e s b i b l i o g r a p h i c a l references a n d i n d e x .
ISBN 0-8047-3974-9 ( ' k - paper) ISBN 0-8047-3975-7 ( p b k . : alk. paper)
a
I. O n t o l o g y .
2. Philosophical anthropology.
I. Title.
II. M e r i d a n
(Stanford, Calif.)
B 2 4 3 0 . N 3 6 3 E8713
2000
194dc2i
00-057326
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Typeset by James P. B r o m m e r
i n 10.9/13 G a r a m o n d a n d L i t h o s d i s p l a y
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w i e l d p o l i t i c a l , e c o n o m i c , a n d ideological power. . . .
to despair?
whole, but the " w h o l e " (all that is) as put on h o l d everywhere,
w o r l d , a n d l a c k i n g in the m e a n i n g of w o r l d . It is an enumeration
pure sorrow and pure loss, the plea that falls f r o m the lips of m i l -
M o v e m e n t for S e l f - d e t e r m i n a t i o n , S o m a l i a , C h i c a n o s , Shiites,
F N L C - C a n a l H i s t o r i q u e , L i b e r i a , G i v a t H a g a d a n , N i g e r i a , the
League o f the N o r t h , Afghanistan, Indonesia, Sikhs, H a i t i , R o m a
v a t i o n , S h i n i n g P a t h , V a u l x - e n - V e l i n s , N e u h o f . . . . Of course, it
clude all the places, groups, or authorities that constitute the the-
existence?
W h a t if this autistic m u l t i p l i c i t y , w h i c h tears o p e n a n d is t o r n
XIV
Preface
Preface
XVI
Being-Subject [l'Etre-Sujet] itself.) Put another way, what is the " d i alogue of the soul w i t h itself" that Plato talks about, w h i c h d e m o n strates that this question, or this worry, has always been part of our
history? If t h i n k i n g is addressed, then it is because there is m e a n i n g
in this address, and not in discourse (but it is in the address of discourse). T h i s obeys the p r i m o r d i a l , ontological c o n d i t i o n of beingw i t h or being-together, w h i c h is what I w o u l d like to talk about. A
treatise, therefore, is not sufficiently discursive. N o r is it enough to
dress discourse in the f o r m of an address (for me to address y o u
w i t h the familiar " y o u " [tu] the w h o l e way through). T h e address
means that t h i n k i n g itself addresses itself to "me" and to "us" at the
same time; that is, t h i n k i n g addresses itself to the w o r l d , to history,
to people, to things: to "us." A n o t h e r a m b i t i o n springs f r o m this
or, better yet, another, more restricted, attempt: to allow thinking's
address to be perceived, an address that comes to us f r o m everywhere simultaneously, m u l t i p l i e d , repeated, insistent, and variable,
gesturing o n l y t o w a r d "us" a n d t o w a r d our curious " b e i n g - w i t h one-another," [tre-les-uns-avec-les-autres], toward o u r addressingone-another.
( B y the way, the logic of " w i t h " often requires heavy-handed syntax in order to say "being-with-one-another." Y o u m a y suffer f r o m
it as y o u read these pages. B u t perhaps it is not an accident that
language does not easily l e n d itself to s h o w i n g the " w i t h " as such,
for it is itself the address a n d not what must be addressed.)
In this, there is an illusion that lies in wait, the illusion of w i l l i n g
the adequation o f " f o r m " a n d "content," o f w i l l i n g t r u t h itself into
presence: as if I c o u l d w r i t e to every addressee a seismographical
account o f o u r upsets, o u r agitations, o u r troubles, a n d o u r a d dresses w i t h o u t addressees. M y o n l y response i s n o : n o w i l l , " o n
my life I d i d not k n o w what it was to w i l l " (Nietzsche). Or I m i g h t
say the f o l l o w i n g : w i l l i n g (or desire) is not a t h i n k i n g ; it is a disturbance, an echo, a reverberating shock.
T h e latter essays were chosen because their subjects converge
w i t h that of the p r i m a r y essay. As y o u w i l l see, the first two are c o n nected to the exact circumstances of the most v i o l e n t events of
these last years.
W e Are M e a n i n g
It is often said today that we have lost meaning, that we lack it
a n d , as a result, are in need of a n d w a i t i n g for it. T h e "one" w h o
speaks in this way forgets that the very propagation of this discourse
is itself m e a n i n g f u l . Regretting the absence of m e a n i n g itself has
meaning. B u t such regret does not have m e a n i n g o n l y in this negative mode; d e n y i n g the presence of meaning affirms that one knows
what m e a n i n g w o u l d be, were it there, and keeps the mastery a n d
truth of m e a n i n g in place (which is the pretension of the h u m a n i s t
discourses that propose to "rediscover" meaning.) W h e t h e r it is
aware of it or not, the c o n t e m p o r a r y discourse on m e a n i n g goes
m u c h further a n d in a completely different direction: it brings to
light the fact that "meaning," used in this absolute way, has become
the bared [dnud] name of o u r being-with-one-another. We do not
"have" m e a n i n g anymore, because we ourselves are m e a n i n g e n tirely, w i t h o u t reserve, infinitely, w i t h no m e a n i n g other than "us."
T h i s does not m e a n that we are the content of m e a n i n g , nor are
we its f u l f i l l m e n t or its result, as if to say that h u m a n s were the
meaning (end, substance, or value) of Being, nature, or history. T h e
meaning of this m e a n i n g t h a t is, the signification to w h i c h a state
of affairs corresponds a n d c o m p a r e s i s precisely what we say we
coexistence.
of all being.
(Let us say we for all being, that is, for every being, for all beings
one by one, each time in the singular of their essential plural. Lan-
guage speaks for all and of all: for all, in their place, in their name,
this circulation.
including those who may not have a name. Language says what there
is of the world, nature, history and humanity, and it also speaks for
the world, which means the speaker speaks to it, on behalf of it, in or-
der to make it a "world. "As such, the speaker is "in its place" and "ac-
cording to its measure"; the speaker occurs as its representative but also,
at the same time (and this has all the values of p r o in Latin), in an-
ticipation of it, before it, exposed to it as to its own most intimate consideration. Language says the world; that is, it loses itself in it and ex-
f r o m the c i r c u l a t i o n it t h i n k s , a t h i n k i n g of m e a n i n g right at [
through [passages] of presence. " W e " says (and "we say") the u n i q u e
ing. (For instance, at the m o m e n t at w h i c h I am w r i t i n g , a b r o w n and-white cat is crossing the garden, s l i p p i n g m o c k i n g l y away, taki n g m y thoughts w i t h it.)
propriate what already made us w h o "we" are today, here and now,
than this " n o t h i n g " that no one can "mean" [vouloir dire], but that
value in itself of all that is, but this absolute value as the being-with of
n o t h i n g exists.
ter of one or the other, one a n d the other, one w i t h the other, but
say "someone said to me" ["on m'a dit"] or else " i t is said that" ["on
he does not pose the other inevitable question that must be asked
the fact that I myself am part of "people." In any case, this setting
i n g , w h i c h m e a n i n g demands. T h i s i n c o m m e n s u r a b l e , absolutely
identity. "People" clearly states that we are all precisely people, that
are absolutely strange because the w o r l d begins its turn with you.
is a singularity, if not each t i m e its " o w n " clearing, its " o w n " i m -
10
itself.)
11
guishes h i m s e l f by a sort of s u d d e n a n d h e a d l o n g p r e c i p i t a t i o n
each day, each time, day to day. O n e cannot affirm that the m e a n -
that I have met Pierre or M a r i e per se, but I have met h i m or her in
10
11
by the o r i g i n .
being what it is, the exception is the rule. (Is this not the testimony
14
than the
posed to what is proper, but of an alter, that is, "one of the t w o . "
a n d elegance.)
G a i n i n g Access to the O r i g i n
As a consequence, g a i n i n g access to the o r i g i n ,
entering i n t o
of the same w o r l d .
T h e "outside" of the o r i g i n is " i n s i d e " i n an inside more interior than the extreme interior, that is, more interior than the inti-
12
pable of Being, in every sense that this expression can have here.
" B e i n g " is neither a state nor a quality, but rather the action ac-
1 5
tailles p h r a s e ,
m u c h more simply.
Il,
13
"To r e a c h
18
17
, 6
is the reverse of the dialectical mode, where the subject must rejoice
'4
15
to make a w o r l d .
nology. But it has become clear since then that "finitude" signifies
h i m s e l f " w i t h i n himself," just as he w i l l one day hide under the final expression of a dead face. T h i s is w h y we scrutinize these faces
w i t h such curiosity, in search of identification, l o o k i n g to see w h o m
the c h i l d looks like, a n d to see if death looks like itself. W h a t we
1 9
an access.
into origin. W h a t counts in art, what makes art art (and what
the w o r l d for the w o r l d ) , is neither the " b e a u t i f u l " nor the "sub-
that it posits a creator, but that, on the contrary, it renders the "cre-
is not the positing of a single god, but rather the effacing of the d i -
i6
17
posited right at [ mme] the level of what is created; that is, crea-
20
11
In
G o d " and/or the "trace of G o d " not according to the logic of a sec-
21
nihil', on the other, it signifies that this nihil is not, logically speak-
any god.
i n g prior but there is also no longer a " n o t h i n g " that preexists cre-
have reached this point precisely because we have thought logos (the
diately has the magnitude of all space-time and is also nothing other
the scale of the totality of being, but w h i c h also appears as that ex-
advent, only on the condition of being each time what it is, or being
also holds for the rest of beings. T h e r e is not, on the one side, an
18
19
things, more or less given for our use. On the contrary, in exposing
a body, and all bodies are singularities (the bodies, their states, their
25
w o r l d of h u m a n i t y as it is the w o r l d of the n o n h u m a n to w h i c h h u -
m a n i t y i s exposed a n d w h i c h h u m a n i t y , i n t u r n , exposes. O n e
posing of the world; it is neither the end nor the ground of the world;
the world is the exposure of humanity; it is neither the environment
nor the representation of humanity.
20
21
It
origin itself.
24
but others, in fact, are our originary interests. It is true, however, that
an exemplary figure of curiosity and is, in fact, more than just a fig-
ure o f it.)
the desire for the Position itself. T h i s desire is the desire to fix the
origin, or to give the origin to itself, once and for all, and i n one place
foundation o f B e i n g .
22
23
where our history gets under way a n d , at the same time, blocks ac-
25
"Phi-
c o m i n g or rejection. T h i s w o u l d appear to be t h e p r o b l e m a t i c
"community."
*5
nity" itself (if one still wants to call this " c o m m u n i t y " ) . A l l of this is
the c o m m o n o r i g i n o f the c o m m o n .
27
by evok-
2 8
community.
its correlate.
fice. If one looks carefully, one can find the place of sacrifice in all
29
identity,"
26
the fore. However, the "concrete" that must oppose such abstrac-
is the necessary "first philosophy" (in the canonical sense of the ex-
26
speaks Being?
i
of origins, f r o m being-with.
#1
27
ing, it is never for just one, but always for one another, always be-
above "first philosophy" needs "to be made by all, not by one," like
clear that Dasein, far f r o m being either " m a n " or "subject," is not
into play a m o n g us; it does not have any other m e a n i n g except the
30
31
28
29
of the m e a n i n g of B e i n g ( i f it is a q u e s t i o n , a n d if we do not a l -
ble existence: but the possible comes second in relation to the real,
33
(this other "me" that represents the possible) to w h i c h I relate m y self in order for me to ask m y s e l f if there exists s o m e t h i n g of the
never been, nor w i l l there ever be, any [real] philosophical solipsism.
o p h y " o f the subject" in the sense of the final [infinie] closure in it-
self of a for-itself.
30
3i
the Husserlian constitution of the alter ego, even though this too is
external f o r m , of u n i v e r s a l i t y . "
34
logic requires the passage t h r o u g h exteriority as essential to inferiority itself. Nevertheless, w i t h i n this logic, it is the " i n t e r i o r " a n d
35
To the contrary, it can also be shown that when Hegel begins the
of this k i n d . For example, the evidence for the ego sum comes d o w n
ignates the essence of the co-, or even more so, the co- (the cum) it-
lective [collge] nor interior to each one of them, but rather consists
such (which, in its very difference from the " i m p e r i a l " f o r m , forces
Therefore, it is not the case that the " w i t h " is an addition to some
it is also t h i n k i n g - w i t h as such.
Singular Plural
33
38
It is n e i -
37
of b e i n g d e t e r m i n e d in its B e i n g as b e i n g with-one-another.
time, " B e i n g " is always an instance [un coup] of Being (a lash, blow,
[englobant], nor the "society," nor the " c o m m u n i t y " (where these
A c c o r d i n g to these c o n d i t i o n s , B e i n g as b e i n g - w i t h m i g h t no
of the ego sum is the nos sumus; this "we" announces itself through
h u m a n i t y for all the beings "we" are w i t h , for existence in the sense
gular is each time for the whole, in its place a n d in light of it. (If
its concept. . . . )
34
35
with itself, its very self, in the paradox of that p r o x i m i t y where dis-
time an other, each time w i t h others. " W i t h " does not indicate the
39
w i t h a passer-by).
40
ically thematized the " w i t h " as the essential trait of B e i n g and as its
"with," as the proper essence of one whose Being is nothing other than
with-one-another [l'un-avec-l'autre].
T h e one/the other is neither "by," nor "for," nor " i n , " n o r "de-
spite," but rather " w i t h . " T h i s " w i t h " is at once both more and less
36
37
path in its retreat and beginning from this retreat. T h e retreat of the
c o m - m u n i s m or com-passion.
41
43
leader or its essence) that has n o t h i n g b e y o n d itself, w i t h no f o u n dation or end but itself, what becomes of sovereignty w h e n it is revealed that it is n o t h i n g but a singularly plural spacing? H o w is one
to t h i n k sovereignty as the " n o t h i n g " of the " w i t h " that is laid bare?
At the same time, if political sovereignty has always signified the re-
m a t i o n of "political space"
42
singular and the plural, both in the sense that they are distinct f r o m
38
39
all "society," more originary than " i n d i v i d u a l i t y " and every "essence
44
of the being), but shows itself [se pose], gives itself occurs, dis-poses
itself '(made event, history, a n d w o r l d ) as its o w n singular p l u r a l
with. In other words, Being is not without Being, w h i c h is not another miserable tautology as l o n g as one understands it in the cooriginary m o d e o f being-with-being-itself.
singular plural.
once more, according to the " w i t h , " the "also," the "again" of a his-
philosophical posture.)
one; it is not that "it divides itself," rather it is that one equals more
than one. O r , i n the atomist m o d e l , there are atoms plus the clina-
or existences [les existants], a n d where this co- has none of the sub-
40
4i
able" in the strict sense), the " w i t h " is the (singular plural) c o n d i -
is w i t h all t h i n k i n g .
Coexistence
Because not b e i n g able to say "we" is what plunges every " I , "
42
43
say " I " either. To want to say "we" is not at all sentimental, not at
"us" to t h i n k i n g .
or its c o n d i t i o n : coexistence.
45
It was not a question of substituting the rule of these people for the
alienation of the "we," but one that was asymmetrical, unequal), and
makes "us" what "we" are today; we exist as the anxiety of "social
tion of "subjects" (to the extent that the Lacanian " O t h e r " is any-
44
45
to o c c u r as an essential a n d d e t e r m i n i n g a d d i t i o n . (Just t h i n k of
one, then the others; first the rights-bearing subject; then real rela-
u n h e a r d - o f sense, exactly because it does not take place " i n " the
o u r t h i n k i n g is confronted.
of being-with.
d e t e r m i n a t i o n of w h i c h is constituted a c c o r d i n g to a mechanical
bership
46
47
of history," a n d so forth).
Conditions of Critique
w h i c h or o n t o w h i c h a figure of c o m m u n i t y c o u l d be projected. At
47
49
against representation and/or the anxiety about it, that is, in the
possibility/impossibility.)
c o n s t i t u t e d by a representation w h e r e i n existence is b o t h an i n -
50
5'
being-social.
49
m e n t o f s y m b o l i c a p p r o p r i a t i o n b y c o n f u s i n g i t w i t h that o f p r o -
misery of the "spectacle" names that coexistence where the co- ends
50
Since the spectacle occupies all of space, its opposite can o n l y make
52
53
the artist plays the part of the productive-subject, but still accord-
We must, therefore, understand h o w this version of M a r x i s t c r i tique, and all the versions of critical t h i n k i n g inaugurated by M a r x
other level, one c o u l d say that this is a more or less explicit refer-
W i t h i n this tradition, it is over a n d against the d e m a n d of i n t e l ligible reality that sensible appearance has been constituted and dis-
as ego.
54
55
i n g "critical art."
time:
1. H o w can one k n o w in what way a n d just h o w far c r i t i q u e
itself altogether.
ical" attitude as such entail this subjection (if "critique" always pre-
56
Co-appearing
It m i g h t be, then, that the current situation of "social B e i n g " has
to be u n d e r s t o o d in some other way than by starting f r o m the
schema of an i m m e n s e , spectacular s e l f - c o n s u m p t i o n , a schema
where the t r u t h of c o m m u n i t y is dissolved and engulfedwhether
c o m m u n i t y [is understood] as subject or as occurring between subjects. If o n l y we made the effort to decipher it in a n e w way, it
m i g h t be that the p h e n o m e n o n of the generalized "spectacle,"
a l o n g w i t h what we call the "tele-global d i m e n s i o n , " w h i c h accompanies it and is cosubstantial w i t h it, w o u l d reveal s o m e t h i n g
else altogether. W h a t is of p r i m a r y importance in this is to a v o i d
presupposing that the subject of "social B e i n g " or the subject of Bei n g tout court is already established.
B u t this c a n n o t s i m p l y be a matter of the classic gesture of
w a n t i n g to begin w i t h o u t presuppositions (which always assumes
that this desire [volont] itself is not already the whole presupposit i o n ) . It is a matter of rigorously t h i n k i n g what B e i n g - w i t h o u t presuppositions-about-itself means, w h i c h is, once again, the "crea t i o n of the w o r l d . " In a general way, i n d e e d in an absolutely
general way, the p r i m o r d i a l requirement of o n t o l o g y or first p h i losophy must n o w be that B e i n g not be presupposed in any way or
in any respect, a n d , more precisely, that every presupposition of Be-
derstood starting from the presupposition of being-one, but on the contrary, being-one ( B e i n g as such, complete B e i n g or ens realissimum)
57
51
a n d in g i v i n g a face [ fig-
58
59
ble"] a n d for what other depth they are destined, destined "all to-
v a t i n g a n d m y s t i f y i n g hypostasis). T h e s i m p l e , o r s i m p l i s t i c , c r i -
does not belong to the appearance of each one as such, but desig-
that the d i m e n s i o n , space, and nature of the " w i t h " are in play here.
postasis of the i n d i v i d u a l .
6o
61
possibility of the " w i t h . " Very l o n g analyses are called for here. C u t -
two meanings: "together" is neither extra nor intra. In fact, the pure
"at the same t i m e . " T i m e itself implies "at the same t i m e . " S i m u l -
but pure in such a way that one cannot even say "isolated," exactly
"God."
5 2
Togetherness and being-together are not equivalent. ( O n the contrary, the e q u i v o c a t i o n between the two makes the status of the
theism, p a n e n t h e i s m , p o l y t h e i s m , m o n o t h e i s m , atheism, d e i s m ,
mme] as such also needs time: the time for the place to open itself
pearing as such, needs space [il l u i faut l'espace], the space o f its o w n
tological structure.
T h a t B e i n g is being-with, absolutely, this is what we must t h i n k .
54
61
63
sentability of presentation itself. " W i t h " does not add itself to Be-
existence w h i c h co-appears.
65
56
Let us h o l d the
It must also be said, then, that the classic critique of capital, even in
T h e Spectacle of Society
T h e i n t u i t i o n b u r i e d i n Marx's w o r k i s u n d o u b t e d l y located i n
"we," one must present the "here and n o w " of this "we." Or rather,
of control.
several [people] can say " I , " each on his o w n account, each in t u r n .
But a "we" is not the adding together or juxtaposition of these " I s . "
M a r x i s t or p o s t - M a r x i s t terms. T h i s w h y it is a q u e s t i o n of the
possibility of each " I . " No " I " can designate itself w i t h o u t there be-
sistency of the singular at "each time" of each " I . " " E a c h time" i m -
plies at one and the same time the discreteness of "one by one" and
the simultaneity of "each one." After all, an "each one" that was not
66
6?
[distributive]
other, just as " I , " each time, present the "we" to us, to one another.
a "self." T h e pure c o n d i t i o n o f b e i n g d i s t t i b u t e d
ontologically radical. T h e r e is no society w i t h o u t the spectacle because society is the spectacle of itself.
B u t in a certain sense, this itself must be understood as a play of
57
in itself, or by itself, or for itself, but rather "one of us": one that is
blance.
58
68
59
69
testify before itself to the act of association, the act that brings it to
ists, then, a certain idea of "art" almost always plays the role of the
the sense that " B e i n g " remains w h o l l y w i t h i n the act a n d in the ex-
position of the act. In this sense, one c o u l d say that Rousseau's "so-
terests a n d appetites, of egotistic passions a n d the false glory of ostentation. At the most basic level, this M a n i c h e a n division not o n l y
supposes a d i s t i n c t i o n between the represented objects, but it also
60
jo
71
of its o w n representation, a n d we have to do this insofar as "we" coappear. A n t e r i o r to all t h o u g h t a n d , in fact, the very c o n d i t i o n of
i n g ; it shares B e i n g .
T h u s , the spontaneous knowledge of s o c i e t y i t s "preontological
constitutive of B e i n g , a n d it is [constitutive] for the totality of beings (I w i l l return to this below); "social" co-appearance is itself the
too late, a n d as a result, also too soon. B u t the stuttering itself be-
61
g u n to t h i n k "ourselves" as "we."
7^
73
mesis (the sort Plato wanted), a mimesis of logos, and a " b a d " mime-
62
m e a n s w h e t h e r a w o r d or number, a gathering or w e l c o m i n g in
matter of "penetrating" it at a l l .
64
of cap-
meaning. . . .
63
solute of existence is not to justify it. For this violence violates what
74
75
it into its opposite. Instead, the violence of capital gives the measure
uration that is neither the " c o m m u n i t y " nor the " i n d i v i d u a l . " I n -
the "at each time" o f each "one" and, at the same time, to the indefi-
j6
yj
coessentiality of existence?
says the " O n e " nor does it say the a d d i n g together of "ones" a n d
"others"; rather, "we" says "one" in a way that is singular plural, one
crosses t h r o u g h m u c h c o n t e m p o r a r y t h i n k i n g . It w o u l d be neces-
it ends up c o n s t i t u t i n g for a g o o d p o r t i o n of o u r t h i n k i n g , b o t h
like this.
(It is as if B e i n g has c o m e back to this "between," w h i c h is its
v e n t i o n o f B e i n g , t h r o u g h o u t the w h o l e t r a d i t i o n , were n o t h i n g
"others" or the " O t h e r " ; all these ways of l o o k i n g at it, all these as-
t h i n k a b l e , a n d must b e t h o u g h t , b e g i n n i n g f r o m that m o m e n t
" B e i n g " has been represented as being alone w i t h itself, and as hav-
the subject finds itself or poses itself originarily as other than itself,
65
this
itself, a self in itself that is other than the self for itself. T h i s is really
the o p e n i n g of the self to the other and its closure. In fact, the al-
78
79
w h i c h does not mean that it was not prepared for well in advance,
does this aporia, but this u n d o i n g comes at a price, the price of the
itself.
the other in general, the other that has its m o m e n t of identity in the
replace it.
67
into m o u r n i n g . "
6 6
8o
8]
6 8
69
the same as originarily other than itself. " L o v e " is the abyss of the
to the with, and the other holds it there, w i t h i n the dialectic o f the
the with.
82
83
w h i c h its b e i n g as o r i g i n w o u l d be lost. An o r i g i n is s o m e t h i n g
" c o n t i n u a l creation."
70
imme-
71
Body, Language
T h e plurality of origins essentially disseminates the O r i g i n of the
w o r l d . T h e w o r l d springs f o r t h
72
7 4
"disclosed" ["ouvert"]
73
for one another, but in view of one another or with regard to one an-
85
ences that are w i t h regard to one another, where no one is for one-
always simultaneously "us" and "me" and "me" as "us," as well as "us"
myself as I am w i t h numerous others, if this with were not " i n " me,
76
but what it thus exposes is not itself, is not " h u m a n i t y " ; rather, it
meaning: not really a relation, then, but a pure consistency; not re-
singular plurality.
86
87
a n d with say the same t h i n g ; they say exactly what can only be said
t i l it is exhausted, e m p t i e d of signification.
w h e n I am by myself, there is the one that is said and" the one that
c a t i o n a l w a y s i m m i n e n t a n d always i m m a n e n t to m e a n i n g itself,
F r o m one to the other, it is the same conatus: the " w i t h " according
88
89
very signature of the " w i t h " : the dead are those w h o are no longer
" w i t h " a n d are, at the same t i m e , those w h o take their places ac-
Mallarm's phrase "I say a flower' . . . " expresses [the fact] that
consequently, i m m o r t a l ) .
It follows that one is never b o r n alone, and one never dies alone;
its as, it grasps its pure non-latency, its pure exteriority. It no longer
says some thing as some thing but brings to speech this as itself."
Every spoken w o r d brings to speech this "as itself," that is, the m u -
other, then it is also true, a n d true in the same way, that the other
ways already been said; yet, everything remains to be said, for the
be b e i n g - w i t h , singular p l u r a l .
w h y death does not take place "for the subject," but o n l y for its
90
9i
a n d as b e i n g - w i t h .
o f a n i n f i n i t e s u p p o s i t i o n . A s s u c h , t h e n , B e i n g i s i n f i n i t e l y pre-
us at the distance that separates us, but this distance is also what
As s u c h , t h e n , "literature" is language
78
p o t e n t i a l i t y - f o r - B e i n g is the i s s u e . "
If b e i n g - w i t h is i n d e e d co-
79
92
93
stant conversion of s u p p o s i t i o n i n t o d i s - p o s i t i o n . D i s - p o s i t i o n is
exposition. Saying "to speak w i t h " is like saying "to sleep w i t h , " "to
their simultaneity.
n i c a t i o n is not an i n s t r u m e n t of B e i n g ; c o m m u n i c a t i o n is B e i n g ,
Coexistential Analytic
y o n d Heidegger himself. T h i s a f f i r m a t i o n
80
is in no way an admis-
lytic remains n o t h i n g more than a sketch; that is, even though Mit-
T
Being Singular Plural
94
95
82
given as with.
is, it is as [en tant que] it is. It is " i n itself" prior to any "ego," prior
coexistential.
" S e l f " is not the relation of a "me" to "itself."
"Self" is more
something: of its c o m i n g into the world where the " w o r l d " itself is
the plane [la gomtral] or the exposing of every c o m i n g .
self m e d i a t i o n ; it is m e d i a t i o n w i t h o u t any i n s t r u m e n t , a n d it is
Prior to "me" a n d " y o u , " the "self" is like a "we" that is neither a
does not signify that there is some event in w h i c h the "proper self"
"same" (to the sameness of the "as such"), ipseity occurs or happens
the "to c o m e " as such, back into what is to come. " S e l f " is neither a
96
83
97
Beside
itself 'means into the dispersal of the dis-position, into the general
disposition and each time that he does. T h i s "at each t i m e " is not
the same time the r o o m where I am close to, next to, alongside of
signifies primarily "each time his or hers," that is, "each time with":
"mineness" is itself only a possibility that occurs in the concurrent reality of being-each-time-with.
In fact, "matter" and "subject" are n o t h i n g but two names that are
correlates of one another; in their m o d e of consistency, they i n d i -
99
as ethos a n d praxis.
O u r understanding (of the m e a n i n g of Being) is an understandi n g that we share u n d e r s t a n d i n g between us a n d , at the same t i m e ,
because v/t share understanding between us: between us all, s i m u l -
101
I02
103
erty, h u m a n i t y .
War, in Spite of It A l l
have been irresistible, a n d it w i l l not have been the result of a s i m ple negligence in the use of words.
Since 1914, it has seemed that, in one way or another, " W a r " de-
sion, or "civil war" (a name that, like the Greek stasis or the R o m a n
(again, there are conflicts throughout the world) than by the global
w a n t to deal w i t h here.
war again (if we can say such a t h i n g ) . Therefore, there is war; for
supposes, war properly speaking as it has been defined since the be-
is) this war. It is not that there is this combat, or that battle, what-
our eyes the very idea of war has again taken h o l d of us as the right
IO4
105
A c c o r d i n g to g o o d p o l i t i c o - j u r i d i c a l semantics, it is said a n d
law, where this "inter," this "between," causes all the problems, is
plunged by the two previous " w o r l d " wars. In contrast to earlier cen-
turies, the spirit of the time has not claimed the right to wage war
above all the other prerogatives of the State; for example, only up u n -
granted and even "required" (as is said of it) that this not be war.
ognize the fascist threat not so l o n g ago, and for representing, since
are not marked [trace] by a violent gesture, [which is] both somber
it. . . . )
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107
a n d treaties, but the Event that suspends and reopens the course of
destroy it, that is, to relieve it of its sovereignty (here, life comes
tle by little, has become the law of all (whereas the soldiers of the
want to see a special act of sovereignty in the right to war, but "only
the same time, subject war to law a n d law to war. (For all that, a n d
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109
new the promise of moralizing politics, all the while offering law the
style faded out along w i t h all the pretensions of designating the sub-
some have dared to say that it does not appear at all. B u t our anx-
i n g beyond it. Ever since the first global conflict gave ample testi-
m o s t b r i l l i a n t ) . T h i s persistence of sovereignty in us is w h a t I
gesting that an empty space stretches between the always weak and
to be the f o l l o w i n g :
space is not the space of a "peoples' war" ["guerre des peuples"] : for
to a pure and simple sovereign decision for war, the action of one or
c o n f l i c t i n g p o l i c e forces ( e c o n o m i c , religious, a n d i n t e r n a t i o n a l
cultural injustice. In the end, then, it is true that the desert is grow-
irresponsibility in the e n d .
no
i n
the war was o n l y passed off under the guise [manteau] of law. Some
like, restrained or c o m p l i c a t e d .
tions that set the economic stakes of the war on an East-West axis,
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113
that, for the most part, the period after the war has propagated civil
again. It remains the case, however, that "the facade" plays a role in
ages are not the slightest bit different from those of war films. H o w -
army took pleasure in explaining (on television) that the boys do not
tends toward the vulgar.) To those listed above, one must add the
be d i s m a n t l e d by the s i m p l e d e n u n c i a t i o n of a m o d e r n age in
w h i c h s i m u l a t i o n is generalized a n d c o m m o d i f i e d . (In a d d i t i o n ,
spectacle," about the nostalgia revealed there, nostalgia for the good
goes m u c h further back than that, extending out to the very limits
together w i t h reasons that have to do w i t h law and the need for po-
even b e y o n d that.
lice actions. T h i s does not mean the latter are disqualified, but the
former must be brought to light.
endary past" of various units or vehicles of war that had carried the
the two cases are very different). In the case of the U n i t e d States,
deal is needed for the epic to make a comeback, but this "great deal"
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115
first days of this war, the way certain technologies were allocated
the Sun? Even now, our w o r l d does not represent itself as lacking in
Sovereign Ends
engage.) Technological fire power was celebrated, that is, the power
flaunting limits that are stricter than the limits set by international
banned by those conventions that set the rules of war; the effective
marks (for instance, the uniforms and insignia of armies). There are
uniforms outside of the army, but where there are uniforms, there is
stantly demonstrate the fragility of the law that upholds them: not
n6
117
l i k e l y that the disparity between the two sets of problems has been
that the nuclear weapon was, far more than admitted, a major stake
Except for technical problems as such, all such "questions," are posed
k n o w a n y t h i n g about it.
It is clear that technologies are not responsible for war, any more
than war is responsible for the technologies that are not proper to
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119
c o u l d say " b i r t h " ["closion"] and " a r t " a r e two modes of accom-
d o u b l y the "same" w i t h regard to the end; they are not two differ-
glory o f a Power n a m e d G o d , A t o m , L i f e , C h a n c e , o r H u m a n i t y
that each replays the play of the e n d or ends [of the other], [as] the
this sense.
n a l , t e r m i n a l , done. T h e w h o l e p r o b l e m , if there is a p r o b l e m , is
oza's, the Deus sive natura sive machina: after w h i c h the "death of
instance.
land, a n d so on).
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121
for war is not o n l y one of the proper ends of the executive organ; it
"beauty." T h i s p o s i t i o n , w h i c h i s b o t h p r o b l e m a t i c a n d p r i v i -
tionality (in terms of means); but this does not prevent the object
c i r c u i t board. But today (and in the past, for that matter), there is
image does not present a tool of destruction, but rather the affir-
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123
diated through techn, or one c o u l d say that it never takes place " i n
true sovereignty).
its sovereignty.
the "police action" of law, the Powers hesitate between respect for
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125
of m a n , and, under this name, put to use the prerogatives of the jus
ern [occidentale] war always has peace as its end, even to such a ex-
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127
reignites the flame of the Crusades in the face of peace and the rule
cannot fail to have, for the whole of our culture, some aspect of re-
one of t h e m , a n d between t h e m .
the trace of the epic song, and of royal privilege. It is in this way that
even today, in philosophy and in all the nerve centers of our culture,
war undertaken for peace can never stop being war for war's sake,
and against peace. T h i s is true no matter what course such war may
that there was not "truly" a war, although there has been all the de-
itself into sovereign techn and the techn of justice or law, thereby
128
129
Ecotechnics [cotechnie]
reinvention of war does not occur outside history, even if our epoch
and deeply woven into the whole culture produces all its effects in
the real (and thus, for example, in economy and law; in truth, how-
obeys laws that are more deeply set w i t h i n our civilization, in such
and the " w o r l d " is the i m p r i n t of its decision. T h e powers have the
eignty have still not been as clearly thought out as those of the "sa-
cred" itself (as though this is the effect of an obscure interest in not
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131
r i d i c a l tradition) a n d a p o l i c e d a d m i n i s t r a t i o n o f h u m a n k i n d ,
h u m a n i s m , is exposed to a l i m i t or an abyss of g r o u n d i n g , of e n d
a n d exemplarity.
pertains.
underway.
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133
o n l y law appears to elude it. T h i s is because, right away, law sets it-
self up between first principles and final ends (the sovereign space
provide a model that d i d not simply lead to battle. In the end, how-
inary violence, the f o u n d i n g hero, the royal race, imperial glory, the
manner, beneath the j u d g m e n t that the law is a " g o o d , " but a for-
w h i c h is w h o l l y w i t h o u t any m o d e l or f o u n d a t i o n , w h e n it is not
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135
resurgence of sovereignty (while perhaps w a r n i n g us to expect o t h ers) a n d , at the same t i m e , the o p e n i n g of a passage that leads to
the regime (or reign?) of sovereignty w i t h o u t sovereignty, a passage
dead civilians): given the plausible report of at least one dead (in
or c o n f r o n t a t i o n , a destructive a n d appropriative m a n e u v e r i n g
concerned.
war and ecotechnical war. If one claims that this struggle is no longer
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137
of the "good," nor that of the " c o m m o n , " nor the c o m m o n essence
can c o m e to presence.
nite [or finished]; this is also what the spacing of the w o r l d means.
cerns the empty place as such, a n d is not about w a i t i n g for some re-
or a gaping o p e n of m e a n i n g [ O T ] ?
self into the narrator of smaller, more familiar epics, like "our boys
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139
such existence does not even reach the point of the sovereign extremity.
this is w h y these same motifs can serve the ardent and nostalgic re-
this. W h a t this sentence "means" cuts off one's breath (I do not re-
access we must invent. (For example, and to be quite brief: the same
finishing w i t h meaning.
power f r o m it, does not go any further than the brilliance of death
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141
logic of war.
n o t h i n g o f its o w n f o u n d a t i o n .
tation of its figure (as the figure of the death of all figures). W h e n
tuted a w h o l l y other logic for the logic of the sovereign (and always
e l s f r o m w h i c h wars w o u l d i m m e d i a t e l y f o l l o w b u t a logic
I am w e l l aware of the fact that all of this does not let itself be
priate one's o w n time has always been unheard of. B u t everyone can
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143
mans"? W h a t are the relations of a "sovereign" people to a " p o p u lar" people? W h e r e to place tribes, clans, brotherhoods? A n d I have
Postscript, M a y 1991
to insist on this, where to place classes, levels, margins, milieus, social networks? T h e almost-monstrous m u l t i p l i c a t i o n of these ques-
is police force? Or else, a little further away, what about nuclear ca-
[mme plus un nom, un criteau qu'on nous cloue sur les yeux], so that
there w i l l no longer be a Sarajevan landscape, or trips to Sarajevo,
but o n l y a pure and naked identity. It is such so that n o t h i n g else
w i l l get m i x e d in w i t h it, and so that we do not get m i x e d up in it,
that is, we other c o s m o p o l i t a n Europeans.
a stop, a k n o t a n d an exchange, a gathering, a disjunction, a circulation, a radiating [un toilement]. T h e name of a city, like that of a
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146
147
avoided.
In fact, it has to be said right away that the most just a n d beauti-
ful eulogy of the mlange w o u l d be to not have to give it, exactly be-
cause the notion [of the mlange] itself c o u l d not even be discerned
Sarajevo die f r o m the death o f Sarajevo itself; they die f r o m the pos-
s i b i l i t y i m p o s e d b y g u n f i r e o f i d e n t i f y i n g some substance o r
sorts o f w i n d s a n d t i d e s a n d i t i s q u i t e clear i n w h a t d i r e c t i o n
148
149
if one looks at it more closely, even though it does not exist if there
theses, exactly because there are these two theses o n l y to the extent
T h i s is the w h o l e question.
B u t we also k n o w , o n l y too w e l l , that there still remains a dis-
course that takes advantage of the simplifications of the other in order to go one better than d i s t i n c t i o n , identity, property, or purity,
and in order to be able to use the w o r d " c o s m o p o l i t a n , " for exam-
c h i s m o f u n i t y i n diversity, c o m p l e m e n t a r i t y , a n d well-tempered
w i t h w h i c h it deals.
they are in common, shared by all, between all, through one another.
all senses of the w o r d , the enigmas of the mlange, as well as its dis-
a d o u b l e c r i m e , b o t h m o r a l a n d intellectual. A l l racism is s t u p i d ,
t h i n g other than itself. Therefore, one must not say "the" mlange
T h e mlangeas such can take o n , or seem to take o n , two different identities: that of a fusion or a t h o r o u g h g o i n g osmosis, or that
neither the one nor the other, nor is it the fair m e a n between the
another way.
ever before, involves no mle at all: m o d e r n war begins by exterminating h a n d - t o - h a n d combat; it aims to crush a n d suppress c o m bat, rather than attempting to set it aside; in fact, it has no space for
combat. Instead, it spreads everywhere and kills, violates, irradiates,
gasses, and infects the w h o l e " c i v i l " space. Today, war is an u n l i m ited a n d pure mlange. It is not the mle. W i t h regard to orgies a n d
p o r n films, the same can be said of the mle of A p h r o d i t e . )
T h e mlange, therefore, is not. It happens; it takes place. There is
mle, crisscrossing, weaving, exchange, sharing, a n d it is never a
153
tone of a "culture," as well as the various different voices a n d aptitudes [portes] for interpreting this tone. There is such a t h i n g as a
French culture, but it itself has various voices, and nowhere is it presented in p e r s o n e x c e p t for those w h o confuse it w i t h the coq
sportif or w i t h Dupond-la-Joie. Voltaire's voice is not that of Proust,
w h i c h is not Pasteur's, w h i c h is not R i t a M i t s o u k o ' s . It is perhaps
never purely and simply F r e n c h . W h a t is F r e n c h , a n d what is not,
i n Stendhal, H u g o , Picasso, Lvinas, G o d a r d , J o h n n y H a l l y d a y ,
cally the same yesterday and today (assuming that this is not materially i n e x a c t . . . ). T h e identity o f the pencil leaves this pencil far
less identifiable as "this one here," w h i c h , up to certain p o i n t , re-
mains any pencil at all. T h i s is exactly not the case w i t h the identity
of a culture or a person. To indicate the difference, this latter identity can be called an ipseity, a "being-its-self" ["tre-soi-mme"].
to exist.
T h e u n i t y and uniqueness of a culture are unique precisely on account of a mlange, or a mle. It is a "mle" that defines the style or
154
that this repeated act assigns its victims to the fantasy u n i t y of their
autism, auto-eroticism.
" c o m m u n i t y . " In the end, it is rape in order to show in every possible way that there do not have to be relations between c o m m u n i t i e s .
Rape is the zero act; it is the negation of sex itself, the negation of all
W h a t is a c o m m u n i t y ? It is not a macroorganism, or a b i g f a m -
is . . . ). T h e common, h a v i n g - i n - c o m m o n or b e i n g - i n - c o m m o n , ex-
i n g w i t h , being together and even being " u n i t e d " are precisely not
156
157
ian " o f the people" a n d a Pole " o f the people," or that elsewhere,
duller, a n d less " l i f e l i k e " than any other photo? A n d even more,
more than what is identical, more than the "face," the "image," the
critical signs of an " i d e n t i t y " ("black hair, blue eyes, snub nose,"
is all m i x e d up.
there no such thing, this is the very law of there is not: if there were
something that was pure and intact, there w o u l d be nothing. N o t h i n g exists that is "pure," that does not come i n t o contact w i t h the
other, not because it has to border on something, as if this were a
f r o m a m o n g one another.
158
names "Ares," " A p h r o d i t e , " " H e r m e s " or "France," then I have already said more than all that m i g h t be said about t h e m , a n d n o t h i n g legitimate c o u l d be said about them that w o u l d not also already
be authenticated by t h e m in advance. T h u s , o n l y the very voice of
France c o u l d express what is F r e n c h . M y t h is a m e a n i n g that is its
o w n subject; m y t h is where the proper name is the i d i o m of an i d iolect [en tant qu'idosmie d'un idiolecte].
B u t what is w r i t t e n , a n d what is to be read, is that w h i c h has not
preceded its o w n habituation; it is the mle of the traces of a meani n g that gets lost in l o o k i n g for itself a n d i n v e n t i n g itself. I read
that Sarajevo is a city d i v i d e d i n t o at least three cities, b o t h successive a n d simultaneous, a n d that Bosna-Saray is there m i x e d w i t h
M i l j a c k a a n d Ilidza.
l o w i n g it to be o n l y by way of surprise).
B u t let us begin at the b e g i n n i n g . We w i l l begin w i t h the f o l l o w i n g sentence, by w h i c h something undoubtedly started to d a w n
on m o d e r n t h i n k i n g ; that is, s o m e t h i n g began to surprise itself in
it, something w i t h w h i c h we have not yet finished: "Butphilosophy
159
i6o
161
identity of the concept a n d the t h i n g " (as Hegel's text says a little
that occurs and, on the other hand, and "further" ( ferner), the c o n -
is revealed (again, in the same text) that "the Appearance [or phe-
happens, the event-ness of its event (or else, its event rather than
of itself as the t r u t h .
parts: (i) to k n o w the truth of that w h i c h takes place; and (2) to con-
i62
163
truth above the true, but the truth of the taking place of the t r u e
Geschehen). (In fact, one c o u l d reread the pages that precede the
the truth of the event beyond every advent of meaning. In the open-
the passing [dans le pas du passer], there must first be the agitated
Moreover, the origin of the w o r d Geschehen and its semantic use re-
164
165
de pense]. T h i s is not to say that it has not identified its object, but
p r i s i n g that m i g h t seem to the " H e g e l i a n s " (if there are any left),
be said or seen "as s u c h , " that is, if one cannot even express "the
opens, volens nolens, the question of the "as such" of the Geschehen.
another way, it w o u l d not be the "there is," but the that there is, the
"it is" and "there is" consists precisely in the fact that the there marks
derstood is the fact that this task is the task of philosophy, a n d that
same as what has not been, as it were, or, more precisely, the same as
H o w is one to t h i n k "as such" where the "as" does not refer to any
i66
167
can also be formulated like this: what is awaited is never the event;
It is not "the fact that"; it is the that itself of the "that it happens" or
the "that there is." Or even better, it is the " i t happens" as distinct
happens" nor of the " i t happens." It is not even that of the succes-
not take place " i n t i m e , " but rather must take place exclusively as
time itself. Yet, "time cannot be perceived i n itself." T h e pure occ u r r i n g {das blosse Enstehen)in other words, the ex nihilo a n d also
i68
1 0
sents already available " i n time"), but is, on the contrary, the sort
or, rather, the unpresentifiable of the present that is right at the pre-
this difference of the present is not presentable does not mean that
that is used when one says "as it happened, there was a flash of light-
B e i n g [l'tre de l'tre].
quo tempore.
I70
171
that is not itself progressive, but is all in one go, in a single stroke,
alectic, let us just say that this positivity is the exact reverse of this
of its event.
strained: tension a n d extension, the o n l y means by w h i c h somet h i n g c o u l d appear as "passing-through" a n d "process," the n o n t e m p o r a l a n d n o n l o c a l extension of the taking-place as such, the
a n y t h i n g . It is not some newness of B e i n g that w o u l d be surprisi n g in comparison to the B e i n g that is already given. W h e n there is
the event (whether there is the event o n l y for the totality of beings
is presented [pres-ente].
172
173
itself w i t h o u t a present.
because this was already well established in the order of process and
"belong" to it.
was there, but in its taking someone there where he is not, or insofar
sameness of B e i n g and t h i n k i n g .
not a source-point outside the two, but the originary division [coupe]
174
175
existence.
such as to be dispersed in the flow [l'ala] of events, a n d , as a result, also in the flow of that w h i c h does not constitute an event and
A c c o r d i n g to these c o n d i t i o n s , if a s c h e m a t i s m of the surprise
were n e c e s s a r y a n d it is necessary; it is what concerns us here; it
is necessary to give the a p r i o r i c o n d i t i o n s of grasping the surprise
u n i q u e , innumerable, a n d rare.
traces in a flash.
ek-sistence.
12
i 6
7
H u m a n Excess
enters the d o m a i n of the goddess, b u t this d o m a i n is o n l y presented as the road opened w i d e by the gaping o p e n i n g that Dike
agreed t o o p e n . H e , the " y o u n g m a n , " the one w h o " k n o w s " o r
"sees" his road "pass t h r o u g h all the cities," does not c o m e d o w n
f r o m his chariot. He is i n s t r u c t e d by the goddess a l o n g the way,
w i t h o u t stopping, instructed not about B e i n g but about the " i t is."
Passing t h r o u g h the o p e n i n g , he sees that there is; that is all that
happens to h i m , a n d n o t h i n g else ever h a p p e n s w h e n s o m e t h i n g
happens.
It is precisely this that must be said and t h o u g h t t h e r e is n o t h i n g but this to say a n d to t h i n k ; all m e a n i n g is there.
W h a t m e a n i n g , then? T h e m e a n i n g that makes it the case that
177
Human Excess
Human Excess
178
179
of all its articulated significations. " C a p i t a l " itself may also be absolutely general exposition a n d exponentiality.)
Just as in the vain exercise of curiosity (or its exact opposite), here
such responsibility.
b o r n o f N u m b e r . W i t h o u t N u m b e r , their i n v e n t i o n w o u l d have
ciable f r o m the Shoah. "Six m i l l i o n " (as well as figures for other ex-
measure of all things has taken on a new, excessive meaning: far re-
h u m a n s themselves to an i m m e n s i t y of responsibility.
pears as an excess that gives the measure or sets the standard against
Human Excess
Human Excess
ISO
I8i
d o w n t o b e i n g humanity's responsibility. T h i s r e s p o n s i b i l i t y i s
as its property the lack of measure and the fact that it operates w i t h -
m e a n . T h u s , the use and/or rule that gives the measure must itself
be invented.
priety to itself.
was that under this heading, perhaps more than any other, it h a d
not its d i m e n s i o n .
182
Human Excess
Human Excess
183
f r o m this is that there is, of itself, a just social order and a just sov-
Cosmos Baselius
Nomos basileus. . . .
Pindar
i8
i86
Cosmos Baselius
instant: the universe i n expansion, the u n - l i m i t a t i o n o f i n d i v i d u als, the infinite need o f justice.
Cosmos Baselius
i
w
t n e
187
l d i n g e n e r a l b o t h , a t once.
Existence is not done alone, if one can put it this way. It is Being
that one not k n o w exactly (that one not k n o w "au juste," as is said
bile, a n d fleeting). E a c h existence [existant] appears in more e n sembles, masses, tissues, or complexes than one perceives at first,
a n d each one is also i n f i n i t e l y more detached f r o m such, a n d de-
t a g i o n , contact), o r i n the i n d e f i n i t e o p e n i n g , c i r c u l a t i o n , a n d
i86
Cosmos Baselius
Cosmos Baselius
w o r l d ; g e n e r a l b o t h , at once.
187
Existence is not done alone, if one can put it this way. It is Being
that one not k n o w exactly (that one not k n o w "au juste," as is said
b i l e , a n d fleeting). E a c h existence [existant] appears in more ensembles, masses, tissues, or complexes than one perceives at first,
a n d each one is also i n f i n i t e l y more detached f r o m such, a n d de-
other creations. T h e two standards [les deux mesures] are not sepa-
t a g i o n , contact), o r i n the i n d e f i n i t e o p e n i n g , c i r c u l a t i o n , a n d
i88
Cosmos Baselius
Cosmos Baselius
189
need for justice, that is, the objection to a n d protest against injus-
tice, the call that cries for justice, the breath that exhausts itself in
not o n l y homologous, they are also the same and singular law of ab-
ment] to b o t h , to the one a n d the other: such is the play (or the
meaning) o f the w o r l d .
set of laws that is not also the w o r l d itself, the severed [or carved-
other a n d one in the other (or one t h r o u g h the other), the infinite
In itself, the w o r l d is the supreme law of its justice: not the given
just measure.
T h i s infinite justice i s i n n o way visible. O n the contrary, i n t o l erable injustice arises everywhere. There are earthquakes, infectious
viruses, a n d people are c r i m i n a l s , liars, a n d torturers.
Justice cannot be disengaged f r o m the gangue or haze of injus3
tice. N e i t h e r can it be projected as a supreme conversion of injustice. It constitutes part of infinite justice that it w o u l d fail to deliver a decisive b l o w to injustice. B u t there are no reasons that can
be given for h o w a n d w h y this constitutes part of it. It is not subject to those interrogations that concern reason or the d e m a n d for
m e a n i n g . T h i s constitutes part o f the i n f i n i t y o f justice, a n d o f the
i n t e r r u p t e d creation of the w o r l d : in such a way that the i n f i n i t y is
never anywhere called u p o n to accomplish itself, not even as an i n f i n i t e return o f itself i n itself. B i r t h a n d death, sharing a n d coexistence, b e l o n g to the i n f i n i t e . Itself, if one can say it like this, ap-
a p r o p e r l y incongruous incongruity.
Reference Matter
Notes
[Epigraph]
EPIGRAPH SOURCE: Friedrich Nietzsche, Thus SpakeZarathustra, trans.
R. J. Hollingdale (New York: Penguin Books, 1969), 102.
1. In opting for "the human" as a translation of l'homme, we elect a
more gender-neutral translation. At the same time, however, we lend the
text a few connotations that Nancy himself clearly wants to avoid. In
reading "the human," then, one must read it in such a way as to not hear
the same sort of "humanist" tone that is out of the question in all the
texts that follow.Trans.
2. Friedrich Nietzsche, The Gay Science, trans. Walter Kaufmann (New
York: Vintage Books, 1974), 180.
3. La terre des hommes literally means "the earth of men." The French
expression is a common one, referring to the earth in its specific character as the milieu inhabited by humans.Trans.
Preface
1. Throughout the work, we translate l'trewhich coincides with the
German Seinas "Being," in keeping with an established, if not entirely
satisfactory, tradition. We do this only when l'tre stands alone, however,
and only so as to make Being easily distinguishable from being [l'tant].
The difficulty is that the capital letter has the distracting and often misleading effect of making "Being" appear as a proper name, suggesting
that Being is somehow quite independent of beings. This becomes par-
Notes to Pages 2 - 5
194
versal" (Franois W a r i n ,
195
and so f o r t h . T r a n s .
2.
does n o t easily a c c o m m o d a t e i t s e l f t o the l o g i c o f " w i t h , " t h e n the E n g l i s h language i s even less g i v i n g t h a n F r e n c h i n t h i s regard. I n o r d e r t o
c a p t u r e a l l its p l u r a l i t y , o n e w o u l d have t o translate
tre-les-uns-avec-les-
previous s e c t i o n . T r a n s .
6. We have
forsaken
the c o l l o q u i a l
translation
of propre"own"
Trans.
the
English)
word
bizarre.Trans.
trans. J o h n M a c q u a r r i e a n d E d w a r d R o b i n s o n ( N e w Y o r k :
i s less t o d e v e l o p a c o m m e n t a r y o n H e i d e g g e r t h a n t o m o v e o n f r o m
h i m , a n d f r o m s o m e o t h e r s f r o m us. I n t h i s u s a n d i n the r e l a t i o n t o
H e i d e g g e r , o n e m u s t r e m e m b e r the s i n g u l a r role p l a y e d b y H a n n a h
so o n ) .
i n m i n d t h a t the adjective
partag
is u s e d to d e s c r i b e , a m o n g o t h e r
10. T h i s
argot
ct}.Trans.
l a t i o n o f surgit, so s o m e a d d i t i o n a l c o n n o t a t i o n s s h o u l d be b o r n i n m i n d :
appearing.Trans.
Jean-Luc Nancy's
Calif.: Stanford U n i -
12.
Bizarre is
o u t this p a s s a g e . T r a n s .
13. H a v i n g , g a i n i n g , a n d b e i n g access is w h a t is at issue here, b u t it
s h o u l d be r e m e m b e r e d that
commodate."Trans.
accder also
196
trans. N o r m a n K e m p
t o r i o K l o s t e r m a n n , 1963).
t u r e d i n E n g l i s h . I t operates a l o n g t w o axes, o n e h a v i n g t o d o w i t h the
la vrit,
197
accder. T h e phrase c o u l d be
2 0 . See J e a n - L u c N a n c y ' s
La deconstruction du christianisme,
forth-
coming.
21. T h e recent b o o k b y Serge M a r c e l , Le tombeau du dieu artisan (Paris:
d e m i u r g e o f "creation" I a m t r y i n g t o b r i n g o u t here.
22.
Eclat is
s h a t t e r i n g , a n d s o f o r t h . T h e s e adjectives, i n t u r n , c o u l d b e m a d e i n t o
n o u n s , a n y o f w h i c h w o u l d also suffice a s a n E n g l i s h t r a n s l a t i o n . T h e
p o i n t is that the
clat is
p r e c i s e l y because l o o k i n g for i t d i v e r t s u s f r o m i t , t o u n i t e u s i s u n -
d o u b t e d l y a m e a n s o f . . . forever m i s s i n g the m o m e n t o f r e t u r n . S u d -
denly, i n m y n i g h t , i n m y s o l i t u d e , a n x i e t y gives w a y t o c o n v i c t i o n : i t i s
toucher
t r a d i t i o n a l gesture, H e i d e g g e r c o m p l e t e l y m i s u n d e r s t a n d s a n d cheapens
o f r e a c h i n g o r a t t a i n i n g a n e n d , b u t i t i s also i m p o r t a n t t o bear i n m i n d
c h a l l e n g e s w h a t he o t h e r w i s e p r e t e n d s to a f f i r m as b e l o n g i n g to the
with."Trans.
( F r a n k f u r t a u M a i n : S u h r k a m p , 1966).
25. In c e r t a i n regards, w h a t f o l l o w s pursues the d i a l o g u e p r o p o s e d by
d e r b i l t U n i v e r s i t y i n J a n u a r y 1996, h e a d d e d the f o l l o w i n g q u o t a t i o n
J u l i e R o s e ( M i n n e a p o l i s : U n i v e r s i t y o f M i n n e s o t a Press, 1999).
ings as t h i n g s in themselves . . . the u n i t y that is the basis on w h i c h natu r a l f o r m a t i o n s are p o s s i b l e w o u l d b e o n l y the u n i t y o f space, a n d yet
space is n o t a basis [responsible] for reality of p r o d u c t s b u t is o n l y t h e i r
f o r m a l c o n d i t i o n ; space m e r e l y resembles the basis we are s e e k i n g inas-
26. A n d r Tosel,
K i m , 1995), 203.
198
199
congenital. . . .
2 9 . See " L ' i n s a c r i f i a b l e , " i n J e a n - L u c N a n c y ,
Galile, 1990).
30. Franois Raffoul's Heidegger and the Problem of Subjectivity ( H i g h lands, N . J . : H u m a n i t i e s Press, 1997) is o n e of the first w o r k s that engages
i n o p e n i n g u p a p a t h for a rvaluation o f Mitsein, a n d i t does so i n a re-
Being.
38. M a r t i n H e i d e g g e r ,
39. J e a n - J a c q u e s R o u s s e a u ,
m a r k a b l e way.
am Main:
V i t t o r i o K l o s t e r m a n n , 1989), 319.
trans. M a u r i c e
C r a n s t o n ( N e w Y o r k : P e n g u i n B o o k s , 1968), 65.
31. H e i d e g g e r ,
(Grenoble:
trans. R . J . H o l l i n g -
Antrieur (Paris:
l ' H a r m a r t a n , J a n u a r y 1995).
litical, e d . S i m o n S p a r k s ( L o n d o n :
politique (Paris: Galile, 1983).
R o u t l e d g e , 1997), a n d i n
p o i n t that w e are o n l y t h i n k i n g about the ones with the other [les uns avec
les autres]
S t r a s b o u r g , 1994).
a v o i d i n g it, i n d i g g i n g t h r o u g h i t ) .
Treash ( N e w Y o r k : A b a r i s B o o k s , 1979).
34. G . W . F. H e g e l ,
nomenology,
trans. D o r i o n C a i r n s ( T h e H a g u e : M a r t i n u s N i j h o f f , 1977),
140.
36. D e s c a r t e s h i m s e l f attests t o t h i s , t h a t w e a l l p a r t i c i p a t e i n the
process a n d d i s c o u r s e o f the ego sum: " . . . b y t h a t i n t e r n a l awareness
w h i c h always precedes reflective k n o w l e d g e . T h i s i n n e r awareness o f one's
t h o u g h t s a n d existence is so innate in all m e n that, a l t h o u g h we m a y pre-
droit as
200
droit carries
201
the style o f c o b e l o n g i n g ( i n
"law."Trans.
4 9 . I am just g o i n g to c o n s i d e r it a s y m p t o m in itself, w h i c h is a s t i l l
( w i t h F r e u d , w i t h Bataille, w i t h . . . ), a c c o r d i n g to w h i c h o n t o l o g y must,
Y o r k : R o u t l e d g e , 1994).
1995])-
com-parution,
another p e r s o n . T r a n s .
Heidegger).
necessaryTrans.].
51. O f c o u r s e , the G r e e k sumbolon was a p i e c e o f p o t t e r y b r o k e n i n
t w o pieces w h e n f r i e n d s , o r a h o s t a n d his guest, p a r t e d . Its j o i n i n g
Oneself as Another,
w o u l d later be a s i g n of r e c o g n i t i o n .
52. A t r i n i t a r i a n G o d represents a B e i n g - t o g e t h e r as its very d i v i n i t y :
o f C h r i s t i a n i t y , " w h i c h I i n v o k e d i n r e l a t i o n t o the C r e a t i o n , i s t o u c h e d
w i s h e d t o t h i n k a sort o f self-surpassing o f s p e c t a c u l a r - r e p r e s e n t a t i o n a l
great m o t i f s o f C h r i s t i a n d o g m a , n o n e o f w h i c h d e c o n s t r u c t i o n c a n leave
this way, " l i t e r a t u r e " (along w i t h " m u s i c , " o r "art" i n general), a n d " c i v i l
intact.
r e l i g i o n " (that is, the presentable figure of secular sociality) are the terms
53. H u s s e r l ,
Cartesian Meditations,
139. It is u n d o u b t e d l y here, m o r e
t h a n a n y w h e r e else,
Mitsein
to give his m o s t d i r e c t r e p l y to H e i d e g g e r a n d to a t h i n k i n g o f
a m u l t i t u d e o f e t h i c a l , p r a c t i c a l , e c o n o m i c , aesthetic, a n d p o l i t i c a l d e c i -
202
203
m o r e d i s t a n c e d t h a n the critics w o u l d l i k e t o a d m i t o r a n y t h i n g a b o u t
the real state, s o m e t i m e s g e n u i n e l y " f o o l i s h , " o f the p o p u l a r c u l t u r e s o f
t i n e for s o m e t i m e b u t n o w i t i s b e g i n n i n g t o get o l d .
71. I b i d . , 1 6 4 - 6 5 .
" i n v i e w of," " a c c o r d i n g t o , " " i n favor of," "for the love o f " (um Gottes
Willen!).
ouvrir,
w h i c h means "to
pear," d o i n g s o i n o r d e r t o m a i n t a i n a c e r t a i n c o n s i s t e n c y w i t h the c o n -
exposition
is m o r e o f t e n t r a n s l a t e d as
o r i g i n a r y d e h u m a n i z a t i o n o f m a n as
"posed," "position," a n d so o n . T r a n s .
V i t t o r i o K l o s t e r m a n n , 1989], 510).
77.
Giorgio Agamben,
( M i n n e a p o l i s : U n i v e r s i t y o f M i n n e s o t a Press, 1993), 9 8 - 1 0 0 .
78. M a u r i c e B l a n c h o t , " L i t e r a t u r e a n d the R i g h t t o D e a t h , " i n The
204
205
a n d the W o r k , "
trans. A n n S m o c k ( L i n c o l n : U n i -
8 0 . I t w o u l d b e easy, b u t t e d i o u s , t o f u r n i s h the o v e r a b u n d a n t e v i -
Lettrelnternationale n o . 21
Mostovi ( B e l g r a d e , M a r c h 1993); the
F r e n c h text appeared i n Transeuropennes no. 1 ( G e n e v a : C e n t r e europen
de la c u l t u r e , 1993) a n d was r e p r i n t e d i n Mlmensuel, Marxisme, mouve-
1. T h i s essay a p p e a r e d i n G e r m a n i n
Philosophie f r o m
( B e r l i n , 1993), a n d i n S e r b i a n i n
tial a n d o r i g i n a r y . It is necessary to
f r o m G h i s l a i n e G l a s s o n - D e s c h a u m e s , d i r e c t o r o f Transeuropennes.
ours.
2. T h e F r e n c h w o r d
O n e c a n guess w i t h o u t m u c h t r o u -
l'cartement,
l'cartement as
c o n n e c t i o n to the verbs
3. A g a i n , w e leave the w o r d
explosive b r i l l i a n c e . " T r a n s .
Bei sich:
o f m i x t u r e , m i x i n g , m o t l e y , a n d v a r i e g a t i o n are also i m p l i e d . T r a n s .
N a n c y is l a y i n g o u t e x p l i c i t l y the
mle has
mlange untranslated,
b u t one s h o u l d read
the t r a n s i t i o n N a n c y wants to m a k e f r o m
mlange to mle.Trans.
o c c u r s , is o n l y the result.
above E n g l i s h e d i t i o n . T r a n s .
the fact that this text is firmly b o u n d up w i t h the events of the day, I have
n o t a l l o w e d m y s e l f t o m o d i f y i t , apart f r o m s o m e t i n y e d i t o r i a l details.
It h o l d s as w e l l for w h a t ensued.
S i n c e p u b l i s h e d as " W a r , L a w , S o v e r e i g n t y T e c h n , "
nologies,
Rethinking Tech-
1.
ed. V e r e n a A n d e r m a t t C o n l e y ( M i n n e a p o l i s : U n i v e r s i t y o f M i n -
le droit is
forth.
II
206
207
expressing s u c h a m i n i m u m .
1990).
s c h e i n t . " ] ( G . W . F. H e g e l ,
WissenschaftderLogic [ F r a n k f u r t a m M a i n :
S u h r k a m p V e r l a g , 1969], 2 6 0 ) . T r a n s .
3. In the F r e n c h e d i t i o n , " L o g i q u e du c o n c e p t " is the title of the seco n d v o l u m e o f Hegel's
tion.Trans.
4. I b i d . , 591.
Human Excess
1. Sergio M o r a v i a ,
5. T h e m o s t c o m m o n t r a n s l a t i o n o f the w o r d
la priptie w o u l d be
"the event," b u t we have c h o s e n the w o r d "episode" to reserve the specificity o f the t e r m "event" for t r a n s l a t i n g
m i n d Aristotle's
a n d G i a n n i B u r a t t o n i (Paris: E c r i t u r e , 1984), 4 8 . T h e t r a n s l a t i o n i n t o
E n g l i s h is o u r s . T r a n s .
l'vnement. B u t o n e s h o u l d also
use o f peripeteia.Trans.
keep i n
Cosmos Baselius
1. T h i s text was first p u b l i s h e d i n
Basileus, an Internet p h i l o s o p h y j o u r -
n a l , e d . P a u l M i n k k i n e n ( h t t p : / / w w w . h e l s i n k i . f i / b a s i l e u s , M a r c h 1998).
2 . I n the p r e v i o u s essay, " H u m a n E x c e s s , " w e t r a n s l a t e d the w o r d
M E R I D I A N
Crossing Aesthetics
Jean-Luc Nancy,
M a u r i c e B l a n c h o t / Jacques D e r r i d a ,
Giorgio Agamben,
T h e o d o r W . A d o r n o , Sound Figures
Louis M a r i n ,
Sublime Poussin
P h i l i p p e L a c o u e - L a b a r t h e , Poetry as Experience
Jacques D e r r i d a , Resistances of Psychoanalysis
Rimbaud, Hblderlin
The Rules of Art: Genesis and Structure of the
Literary Field
Pierre B o u r d i e u ,
E r n s t B l o c h , Literary Essays
M a r c F r o m e n t - M e u r i c e , That Is to Say: Heidegger's Poetics
Psychoanalysis
D a v i d W i l l s , Prosthesis
E m m a n u e l Levinas,
W e r n e r H a r n a c h e r , pleromaReading in
J. Hillis Miller,
Hegel
Sigmund Freud,
Friendship
The Muses
D a v i d E. Wellbery,
Topographies
Aporias
E m m a n u e l Levinas,
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