What is the world like when it is experienced, developed and lived from the point of view of difference and not identity? That is what I believe love to be.
For a politics of emancipation, the enemy that is to be feared most is not repression at the hands of the established order. It is the interiority of nihilism, and the unbounded cruelty that can come with its emptiness.
In my view, only those who have had the courage to work through Lacan’s anti-philosophy without faltering deserve to be called ‘contemporary philosophers’.
It is thus quite simply false that whereof one cannot speak (in the sense of ‘there is nothing to say about it that specifies it and grants it separating properties’), thereof one must be silent.
In fact, so as not to succumb to an obscurantist theory of creation ex nihilo, we must accept that an event is nothing but a part of a given situation, nothing but a fragment of being.
What I mean is that what composes an event is always extracted from a situation, always related back to a singular multiplicity, to its state, to the language that is connected to it, etc.
All those who abandon this hypothesis immediately resign themselves to the market economy, to parliamentary democracy-the form of state suited to capitalism-and to the inevitable and ‘natural’ character of the most monstrous inequalities.
let us call it thus, is considered to be archaic or old-fashioned, as though in a way there existed no other definition of what it means to be modern than.
