By Lars Iyer
Iyer argues for the transformative power for philosophy and political perform of the idea of Maurice Blanchot. The booklet strains Blanchot's complicated negotiations of the idea of Hegel, Heidegger, Bataille and Levinas, which allowed him to boost his certain account of the murals and his account of the outlet to the opposite. Iyer additionally examines the importance of Blanchot's interventions in French political lifestyles, particularly, his participation within the occasions of might 1968.
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Extra info for Blanchot's Communism: Art, Philosophy and the Political
It is striking that Blanchot allows his conversationalists in The Inﬁnite Conversation to direct the question of autrui towards the question of or from community. 14 Even as I am exposed and obliged in my relation to you, you can be exposed and obliged by me. This is not a reciprocal relation, since the relation in question is dissymmetrical and unilateral; it is, rather, a criss-crossing of relations. ’ to the question concerning community is part of Blanchot’s more general attempt to attend to a certain opening of community that structures our experience of ourselves and others, to the ‘cum’ of our being-together that recalls the prior alteration of society and humanity.
The pre-human being, the worker, is inseparable from the human being insofar as the irruption of the being who works is already the irruption of the being who is exposed to the chance of transgression. To work is already to be aware of ﬁnitude and its concomitant dangers. It is to know that the human being is not everything, that to emerge from the ﬁeld in which animal is with animal as water is within water is to have been set apart not only from others and the world, but from oneself, too. 36 Transgression, then, depends on the awareness of what one cannot transgress, upon the awareness of the impossibility of the return to nature, to the ‘ﬁrst immensity’, which is to say, of the impossibility of ever overcoming work through work.
No animal, even the strongest, can be more than a wave in the movement of the waters of this animality; all of them belong to the continuity as water does to water. The animal lives, but the human being acts, which is to say, dies. Death drives the human being out of the continuity of animal life. The human being, by contrast, does not enjoy a simple subsistence, but dies, and for this reason is always and already beyond the situation in which it ﬁnds itself. It runs up against the fact that it will die.