By Greg Bird
Group has been either celebrated and demonized as a fort that shelters and defends its participants from being uncovered to distinction. rather than forsaking group as an antiquated version of relationships that's unwell fitted to our globalized international, this ebook turns to the writings of Giorgio Agamben, Roberto Esposito, and Jean-Luc Nancy in look for how one can reconsider group in an open and inclusive demeanour. Greg chicken argues crucial piece of this activity is located in how each one thinker rearticulates group now not as whatever that's right to those that belong and unsuitable to people who are excluded or the place inclusion relies on one s proportion in universal estate. We needs to go back to the forgotten measurement of sharing, now not as a sharing of items that we will include and personal, yet as a method that divides us up and stocks us out in neighborhood with each other. This publication strains this challenge via a big selection of fields starting from biopolitics, communitarianism, existentialism, phenomenology, political economic system, radical philosophy, and social theory."
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Additional info for Containing Community: From Political Economy to Ontology in Agamben, Esposito, and Nancy
What “appropriation of appropriation” means, however, only makes sense in light of his critique of Derrida. Balibar situates Derrida’s “eschatological reversal” on the other end of the scale. Derrida’s “ex-appropriation” merely deconstructs the proper. Balibar’s argument rests on the same logic Marx used against Destutt de Tracy and Stirner. Derridean philosophy, he argues, is unsuitable for politics because it merely engages in the Heideggerian game of word association (2002, 313). ). , fn. 26).
Private property would be enlisted to defend the personal against the forces of communal property, but in “reality” the personal cannot be reduced to property because “I only have property insofar as I have something vendible, whereas what is peculiar to me [meine Eigenheit] may not be vendible at all” (1998, 247; 1954, 211). ). 7 Derrida cites this passage in Specters of Marx and in Margins of Philosophy. )” (1982, 216, fn. 13). It is not without significance, he remarks, that Marx and Engels chose to use “the proper” as their “example” in this passage.
The individual was seen neither as a moral whole, nor as a part of a larger social whole, but as an owner of himself. The relation of ownership, having become for more and more men the critically important relation determining their actual freedom and actual prospect of realizing their full potential, was read back into the nature of the individual. The individual, it was thought, is free inasmuch as he is proprietor of his person and capacities” (italics added, 1962: 3). As the “possessive market society” expanded, humans were not only defined by property, but their personal property was further divided between “labour products” and “possession of personality” (1962, 48).