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I
i1/4)
rbe. &Md.
Chicaku Press has rrimt rrt-4.•n111 . ,
D4s - jd 1. 1CLIU5
Ana t•hair of lh• DepArtimrit tai Prench avid tiit
-
.
-1.111,1 Etudes. in Scir..•ficx putdlishied eleven cif his bonkg u1 Filgliqh,
672 .,...en Tune and Afro.rbirs
CON TENTS
6 trardei 2T the Et-ole de.c
JA.(:Qt...F.S 1)1:H1011)k 1 ,; :firearm
Frundi Sin Ee
ar
ursity.
TrArriLli(lr s Pretacc '
7,1. 2
C)rigiiia II \ EaLlkili hrc ;l /.4entier irr ►or.r in 1.`ithigne di don, jarque.; I.Jerrida 49 penier du ion, 1113. 1Iktaili(2-Transition, 47) Tramition, Paris_ 1 1 14)2 .
f)
l.
Secrets of Iiikirolw2r1 Responsillihry (licitto I'LL:
Chi.,:agil 60637
(11 thicago Press, lAd., I A indon
TW0
1995 h The Univer.;it‘ cad Chi•:114u
Ikvonci: Giving for The Taking,
\II rights rcbt-rved. Put.di5hk-i.11 199i Stares cif .‘merica Printed in tIlk 0-1. 03 0.2 ill ( . l 96 95 234
[eaching. oild Learning Egi.
ire
ISBN: 0-226- t.“05-8. c loth) .
TIIR library cri Conprcss
l\
1:11aui
1)ereida, jact♦LICS. [',tiller
-
to hori) ti) KfLom..) NOL to
ro4Irt.
Thu gift cif duath Jacques 1)errida : translated h• [)avid
FOL." R
ctn. Irk:lucks
t. (■eityrosii.v.
reivrenct..q.
2. Gilts. 1-32431)-1)4K31)461; 1995 J94—Lle.20
3- H.E.-spo.Pitsibilit:L.
Too duire esi foul atitire I. I. 9.1-2MS9
Thts papur used in This pUbl14:2110(1 Meet; TER 11511111TILIII1 retuairernurni t)f (IL'_ .‘mericati National St.aridwc1 for Eitfurtnatilirl SC1C114XS (1)r PrInted I .ihrary PerillAlleTICe (If .4.\ Si Z39,4H-19SA.
-.
1 1-t.AN.')I.1rows PREFACE .
F runc h tc x t o f this cssav, entitled pkiiiEuilicti in
-
Dormer 12 Trion," w; m:
colieCriOn rit paitc..rs from 3 conference. held at
" 1 1,c I..'thics of the ( Lift (cid.
lkovAiniont in 1.}et-erulour 1990,
.
.
-
-
.Ian-Nlicliel Rabaul' and .Vliclucl Wetzel. LErhire di don: Jacques Derrick" a fa pelusec rIrr do.tr
Transicion, 1.992]).
more" is itut, Itowevcr, the piper 0cl- rich delivered
)ohno hi -
...A( that .
confer-
ence_ that living part of a volunte that was at the time :ill Lady deo ined 1 4.)r publication [D.:Joiner h C.L.11.il•] I ] ) and -
now translated as 6;it•rn Time . (.'otenti.rfeir Afrorzey. translation by Pcggy 1..;:alind (Chicago: 1 'niver‘its of C.:hit ago Press., 1992). Nei-
.
ther i- (41.16..rt I) intended_ as- it might SeN.ILI, ti.) be the SC:Could ,
Giren l'ittrt.;
vf.11U111t
it
is iristv.34.1 2. different rcfAcction %.vithin
scries inn Ilic: gut:stint 1 of EliC gift -
mnri" 1f1,iv . on 1 he ordinary St•WA:
The 1. reorli title "I Mniier -
ca &WW1', nieatiiiig, "lin give, - :and the idiomatic SeiiNc
thiS eXpreS -
Sji_111, Whic.:11 is .. t.1.) put to death, - ..ts in sr donner Ict mart, "to commit
suicide." Iii 1rdilSlating. title with the noun phraLqe l seek to lur e h e„ini in it vir behind in the Vriglisii e‘pressi4.)n "kiss of cleatit. In the test I have tried lo follovi the idea of -
-
gi% ing -
-
" posible„ hill I have usc(11 to pat nil -
1
s4) dcmancIN, sinnetiMeS •acidmp the
dcath"
Frcrieh for mnemonic purprises. Whenever "to put to death"' k used, him).
el: LT ,
the reader imuld
11car I. hi: se11.5c; 1.3f .
The Cr-,1:111 i ty.' ()cll.& Starts from an ar5,1lvsiy
goi
philosopher Jan PatoZ-1... who. :tlang with I 1:7lic,LL., Was one of three spoke :rnen fur the (lart..i ,
by the Czech i-{avel and Jiri hunlan rights
declaraticin of 19 7 7. 1 Le anal uf a f.i.rain hunorrhave palter 'lours Of pislice interrogation Ion I ..\13rCil 1977. A selcction
1)3toeka's
C'Zi3VC 1111
aS mill 15 .i.ogr:yllical and
t' S1. I.. TOR'S Pit F. F 3, C. E trraphic.:11 det3ils, ...prear
1;:razim Kohak, an Pa-1,96a: Philapip6i
and Selected 1Vrifinsu (Chicago: Universiry of Chicago Press, 1989), and a translation oF the lieretical .Essays on rhe libiloyopfry Hilfor-v is chic to appi:ar ()pen CANtirt (Chicago) in 1995Thu collective "Charter Manifesto appears in Te.L5 31 (1977), -
I acknowledge with 6rr2tittide she ASSistnrice [1 10Vided by a I ,1.311i:iana State University Center for French and Francophone :kir tidies SID nnicr Re":.Larldlt 'Grail! ill ,lre paration tof llsi translation, -
Secrets of Europca i i Responsibili(v
H eyefical h:frays Orl P bi.Osopb). Aa filiiirorv l Jan Patue..14.a relates secrecy,' or more precisely the mystery of t1LU sacred., to responsibility, Lie opposes one to the other; or rather underscore-A their heterogeneity_ SorneN,vhat in [he manner of LeYinas he warns agfunqT an experience Lit The sacred, aS an enthusiasm or ferveir for fusion. cautioning in particular against a form Of CIC3114)Elie rapture that has as its cffcct, and ofturi as its first intention, ihe removal respogsibi h t v, the loss of the sense or consciousness of responsialltS [i ) distinguish religion Irvin bility. At the sane rime in one r.,f
his
1
)
!
.
I. "Lo eivikragar; f rchnier re .4.11/ rrne eiTihrat.irrig dr drefi$1 T . rr pawrivoi
TCCEI• hirerr.q . ors
(Th. i1L14.1.1wil a Cwiliz.J.i ion in Dei,:line, Ind El So 101,113
rur fra
r
4rairr, trans. Fzika A hr 2ing 1:1,agrwo.e Verdier. 1 10 I: lianEcd c .ir 12 Prigue Pctlier. 1.975F. Ideation. havc beers irAnslitc41 fruin the -
-
,
re} .i.vhirib rage nurnher, alcn 1, In Frtil.Ch k ocret rcfen. Ltoth 10 a ionrci"
l'713tC
Fr enc h
"
-
aI a-mati-L
crcrce... - In grnrral L luvi uscii
svtirax.— I raw,.
the more .11Atract ien%e of L,4 tttr suit, [tut
iltRr.
1. The French (itrnVierve ir2rmlatti ati Mtn "ounsnenot - and "c4_111*.Ci.uu3ritS3" nth diCalefaing ter the Rynt3x, Often preferring "cnnicirEire EILF111.11. I haNt: ni.tht.r thin Pry presume tx) thstioginsh 2.mring the
of
mural Ncrtstn. of arc Frcnch cans ihuse distunctims mmoqu
ibychotogical,
Frans- ,tote.
c^ N t.
sfc R61 7.... 0I' I-. L. 1.k
It I:. 6 PO N; SIB JL I .1
[he Eh:ironic fonyi of gicralizarion. 1 hat is a relitzEon -.-• Religion prcsunws access to clic of a free .m.:11. It thus implies tweaking with this type E3f Nccrcrcv (for it k not of court: the wily
test hy means of which 'he ethical conscience ill Ise delivtgre4.1 of ellthliSlaStiC. 4 the initiatory the demonic,. the ruiscagogic.4414,1 and die esoteric. hi the authentic se. ❑ 2012 of the word, religiion comes
one), rhat assoeiared with sacred nivstery ;End with ..a.har PqtoZka regtaark! du:. demonic. A distinction k to be bctwerzil
6110
1.1. 14,3 c.lcrnonic on tIlc 011c LSar1,Ll (that which contu.qe.., the limits among the animal., the hu.3oan., and the divine, 3ric.l which retains: ail
•
A
wirh twistri- v.. the initiatory., thy. esoteric, the Hccrct or Zhe Nu...red) And respinsibilitl: on the other. This therefore 2111101.311IS lo !it iheSiS on the oritein arid .1,..•.y.5 4,1.110c of the religious. Under sti has cnnditions ca' oric S:pca L. of .1 r4:ligion„ u the pr., sense cf rhc. tcrrn, if such 3 11iing Undur COntlilions; hisrory or religion, and first ;tad foreruns' nt the Christian. rcii.g.lon? .In. I IUL ulLy thai. Paluid;a refers (311.1ip... to the exam1}1.5-11 religion l dip 31(.11. 5;01.‘k to c[critaiint:c. ..1(1 0.1.16SZIii)E1 Of ple of guilt of A. a cfmip3r;110'Lc analysis. (-231 WC N[3.1:3k .1)1a
0 ❑ dile contrary, ix st-enis necessary I( reinforce the co.1.347rence of wav c,f thinking that taku", iitru account the event of Christian inystery as ark ;11)Sululc singulbrity, reliizion par excellence arid
being the moment Iliac the experiunce of responsihihtv rrarEs. itsclf ferry Th2r form of secrecy called E.lerrionie nlysterv• Since the concept of the dAriimai.r crosses the bouI ;tr i es surone will not jug rile human., Llic animal, and ttic prised to see 1Pritoillia recognizing in it a c.limension that iN tli.u n cif seNual desire, lo {ti ha.r respect does this demonic us in a histury of reSporisibilil rhyster ..,.. if ties ire precisely m histi.)3'y
responsil)iliTY?
related to res[H -3nsibility:. iii The beginning "Thc is UP orher words, the demonic such a rc.•.aELCHI did not exist" (1ho). delined a irre.....p3nsibilitv, or, if one wishes, 1.4 15.eloriu. s to a spate in v,.filicti there has nor %Am ruone does 11(1.1 to ,topi....par; a space in S01111drcl the
;rct ii Ana 01 m exploin. onr4.elf I OponetrE de car the ones EhOLIV111.S., Eu respond ED cite OLIVA- Rn4.1. Linswer for °Elev.:if ru:spullSibility that l';11001.:a whiff. Thc gulle:SiS hcfore. e'er h
.
ari irreducible condition for a joint history Elf the subject, responsibility, and 1.11.31.0p4,.... That is ...to L-1:e.11 if. here and there, the expression AlLiNi4.11CV rtil.L.611,[li" aplx=;LTS iii isle plural, and evcri it one
poscs will rioE s imply 4.14..R.eriFx. a hi tors' i t rel i i ri or religiousness.
can, Einly infer from Otis plural a refcrenee tc.1. Judaic., Islamic,. and Christian religion's olnhe., those known as religions. of thy 1!.00k. According tc..1 4.5ne eati. speak of religinti Einly after thedemonic socret., an.LI the OrgiaStk SaCiC(1. 11.01C ball "FLIITNISSed
singula rit v, and respons.ilnlicy, tin.! relation
tstrilopccl," "-oiLiiEnItoducl"), Sh4mIcl. ki that ler[11 rerain its CSSeroial arribiE,Puit.v. Iii dir proper sens.E. the word, blieparTEC, t1 so " 00 -
religion exims once th.L sccrer Eir the sacred. orgiastic, or de.rnonic (wester". hqs beak, if Rol destroyed, at ktsi intcgratul, Arld finely
.
5ill)]crtc.5(11 to the Apiture
of responsibility will he the subjuct th.:ir has rnaroged Eo ntak:c orgiastic. ur tictslcaotiic mv?..A.Cry StlhicCE r1 F it.self, and has done that iii OrCler fru:1y Subito. itself tsi the wheillv and infinite other chat sees without I. )eing seen. Iteligiori is respomib.ility car it is nothing at
hiStOrir' 4,14.....riv.es its WrISe
Ellc idc•a c1f a pasla4e zci .
resimnbibiliiv. Such a pams:3ge. involves 13.34-1.....rsiiig or enduring the
It will he E.onthiried with a genealogy of rhe subject who says likcrEv. - rni,..s..elf," (he .subject%!., relation 1141. K ell a6 an iritance
s clf aq hall" 'Winn.'
thc oihcr: the other in trs relation io infinite alteriry, one who Trizards withoui lving seen hal' alsAi whi)x infinite gorxinics-.
in an e3..p.crierice trial amounts rE3 j Ur fa trf del:A (dadifer Ire p.pmp-f]. I ,ct us fur du; 111.MM:fit 14:;15;12 ChM' expression in all its Since this i2cliel.la.v 1 iL; 3ISC3 hi.StClfy of sexuality, it follows clic tr3cE.A 4-31 n genius of Christianol . chat is the history of EuruPL• 4 4irc cicdrk dcfincil - or at the {:calker cif I.J81.04116-..a's es s,.3.... the !,takes as fullukvs; w interpret ''the birth of P.urnTx in 1 he modern sense or the tE•rni." (1 L )? rOW to cl)rlixivc. of "lhe expahsion 'f Fliropen (1 1 14) tie ore and after the (...rusades; radki-illir. .L11116.1111.1ch. :IS it is rin- o111114,14kril hat i5 ii that .
4
4
1Y1411) 1ILd refcrc-nc: 1(1
1. tar. EICEI. CliaceiLl'hriand'h (..?111+4
Nietzsche
(:h-ArvitT
noir.
N
pcan? Not that it suffers from a particular fault or from a particular form of blindness. Rather, why does it suffer from ignorance or irs history, from failure. to aSSILlirke its responsibility, that is, the memory of its history di history of responsibility]: This misamderslanding does not betrav an accidental failing on the part of the scholar or philosopher, It is not in fact a sin of ignorance or lack of knowledge. It is not because they don't know [fruit 4,te firmir.1 that Fun yea ns lrr not read their history 2s a history of responsibility. European historians' misonderstancling of historicity, which is in the First place a misunderstanding '01 mbar links historicity to responsibility..., is explained on the contrarY by the extent to which their historical knowledge occludes:, confines, or saturates those questions, grounds. or ahvgses, naively presuming to to1a1i7.e rr naturaliz_42 them, or, what amounts to the same thine, losing themselves in the details. For at the heart of this history there is something of an ativ:is [0 1 y eh' fabimrl, an abyss that resists totalizing 5w5klhary. Sep,Trating orgiastic mystery from Christian :
nwstery. this abyss also announces the origin of responsibility. Such is the conclusion that the wholc essay Inv, es towards: ,\Eixlern does not pest stiffer from its OWn faults, its own rit•opia, but also from failing to reROIVC tilt whole problem of history, Rui the problein of history cannot be resolved: it must remain a problem. The danger of the present time is that an •xcc-ss of knowledge of detail might lead us to forget how to look at the question and the grounds that give rise to it. It might :ilso be that the question of the &cline of cilliliratiratt lias been badly put. Civilization does not of itself exist. The question would be rather a matter of knowing if h ist orica I nun can yet ackfii.31% lodge histOrY (piilitiiVas sr
k diyindim). (l 27)
This last sentence suggests that historicity remains a secret, Hisiorieal nun does not tv-ant CO admir 61. hist oricitv. and first ,end
foremost •o the ahv:SS that undermines his own historicity. )
5 Sion.
reasons might he given fur this reSiStalitl.• to such an :Id-
s. CA
()
F4:1401)
s,
14 F. S (1 N s11111.1I
On the rule band. the history of resporpiihilitv is tied to
a hiSCOTY
of religion. ['Sot there is always a risk in acknowledging a biston of responsibility. It is Oft WI thought, OIL I FIL.: ails of all aila I V:Shi the very concepts of respoiviibility, frealom. or decision, that to he responsible. free, or capable of deciding cannot be something that is ocquired, sonterlting cnnditioneil or conditional, 1-:ven there is undeniably a history 1,1 freedom or responsibility, such a hi5torieitv, it is thought. MUSI remain exirimie It runs' not touch the essence of an experience that consists prc:cisely in tearing one• .
self away from one's own historical conditions. What would reMa& possible sponsibility he if it tk2 Cte 1114.)LiVilltd1, by a history? ith(ILIFT1 SOnle [111011 think t11.21 there is no exercise of resprinsibility except in a mariner that is essentially historic-al, the classic concept 01 decision and responsibility seems to exclude from the essence. heart• U priyer nionient 1)1 responsible deveskin all historical «inflections (whether they be g.en,e-algical or not. whether their causality be mechanical or dialectical, or even if they derive from other types of niotivation or progranwrimg Sliell as 1.11.11a. rain: CO a psv4..:lioatialytic history). It is therefore difiicult to acknowledge such a historicity and, to the extent that a whole ethics of responsibility often claims to separate itself, as allies, from religious revelation. it is even more difficult Lei Tie it clos4•1., (
,
to a histors.- of religion. the other band, if what l'atck!kta says about this historicitY is that it must be admitted to, implying thereby that it is something difficult to ackniywledgie, that is beealdse historicity iim 1. remarn
open as a problem that is never to be resolved: "the problem of
history „ must remain a prot)lcin," 1110111clit the problem were [C, he resolved Iltai sairie tocali.i.ing closure v►otil4.1 detcriniEl{' The CI Id (If hision..., it vynkild tiring in the verdict of noulnstorkitY itself. I Liston,: can be neither a decidable object nor a totality capable of being mastered, precisely because it is tied to rtvxmlibilify, to faith, anti CO the grit. To responsibilrly in the. experience of 3 I rit FILM! decision: 111;)(k OU 1.51' klIJ !Wiled gt.` or given norms, made thereordeal of the undecidabk: to fore through the through a form of Myolvement with the other that is a NI:mum into a FIIS01.11.11e risk, IbCV(Ifitt k[101. 1. 1124114C anti ourtailliv; En [hr iii and -
to th• gift cif death that puts ine int° relation ‘vitli the transcendencc of the other, it Ii (.;od as schicss goos.lness, arid that givcii me whit it g ives me through a new exp.erienee of death, lesponsi[Jilin.- and faith go together. hioi.k. ever par aclos:ical !hat might seem. to sonic, and both Should, icy the ] ovement, exceed mastery and kni leave. The gift of death Nyokil(l be this marriage of rep lUld faith, flistory si3di 311 4:XCCSSiVC be:ginning l[ouc.eriurd. The paradox here plays an two brierrroxiords Opel' f_ ferret: cm the one hand the secret of historicity, v. hal historical man has difficulty ackntm.l•dging Ikkit which he mail 411,:k114.)Wiedip: l'occ:Aust: It 4:011Cerfis his •try responsdhilitv:, dm' on the other hand the socreL
cif orgiastic nn.rstcrY that the histon... of responsibility has to break wit h. additiknual e0111.1)licatiori further overdetermines the breadth or alrr.ss of this c .....perience. 'Whit' speak of seervey where- 1. 3 atk.m..cka SE:iteS that it iL; historicity ThO!' rOLIST be n4.-knclukcigcd? This he0.1.nting responsible, ihar is, this beef iming-historical elf I:1. 1111T1Inkind, ...,eetiks to lir intiinalelv tied to the proiaerly (....1iritiarL event of anorbrr rrirri or more precisely of a 1115,-.1it4,7r•, the fAnt.firrillin .
-
Imnerrefron• the terrifying niystery, the drcaci, ;ear and treinblirki; (NI . the Christian in the c:k.perienee ckf the sacrificial gin, This
[
NI k11.
k.t. R C) P
) I
F. 4 . 1.k
T
corded soiLeh a Self the thetiiuic tialue it (INISCP, us; As for knowing -
what this poison. is. such aL erif....stion has not vut received an adeq uate thematic development within the perspective of Christianity" (.114q• The secret 4 -kt- the Mysteritem iremenduar takes over from a heterogeneous seereev and at the same time breaks with it. This rupture takes the foie] of either sUbordination incorporaorm (one secret subjects or silences the other) or represilon, The mosiefirrm trenten-
dhow gerr .earn'e'd eery Is'empfirte]. in the double sense of the term: it rises qairlse antothcr 1I3VNterl.' but it rises ate the hack [Nur le fond' of a past mystery_ In the cod [au food j it represses, repregsing what remains its foutic la [ion 'p .0/find ). Noe ret that the event of Chris. , tionity takes to task is at the same time a form of Platonisup—or Netkplatonisin—which retains soniething. Of the thaurnatursical tradition, and 1 he secret of the orgiastic: mystery- from Plato
tried to deliver philosophy, I fence the history of responsibility is extremely complicater.J. .ITtc history of the respon5ible self is rbetlich. upon the heritage and patrimony of seereev, through a chain a ti.knk of 1- 1.11)1.11reS 3 rid repressions that :..I.S.SLIre the very tradition they punctuate with their interruptions. Plato breaks with orgiastic nyysi ctv and installs a first experience basoki On the noliur Of re-
its very singularity, by the i417.e of (;od. Then it sees; itself seen
sponsibility, but I here remains some of demonic mystery and thaumaturgv, as well as siirric of responsibilitv's corresponding political dirrulkAton, irk Platonism As in Neoplatonisni, Then eotnes the my,iteriforr tremendurn of Christian responsibility, second tremor
by the ga.he cif ank)rlier, "a. :stiE)renie. absolute and inaceessitkle being %OIL, holds its in his haiti.1 nut b... extcrini hit b' interior force'
in the V.CDCSI.N 4.4 responsibility as a history of secrecy, but ;Limo, as we shall sou a little later, a tremor in the figures of death AS figurts
tremblinv, SCif.12ti ono It the 11.1cAlicIlL cif 1>ccoming a person, and the permkti bc•.nme m hilit it is onlyitt 1xing para.1.1-•..Cd. [traibie], ilk .
This passage from exteriorly... , to interiority, btu also from the aeccssible taw the inaccessible, assures the transition from Platonistri to ChaiNtiatiity. It is held Lhal., starting frail] a res[xonsibilit% and ethico-political self of the Platonic type, a mutation C14.:C1.31 - L; as at .
re-stilt of which the Christian self enierges, although such a 'elf remains to be thought through. For this is indeed fine of ['atones ffrrcteruF Lays: ii doesn't fail to note eta passing that Christianity has ile.rilif1S nut Yet rhoinzlit through the ' en' I..•i:,51.:11CC CFI: the: self whose arrn. - al it nei:erilieless records. Chrisrianii y has not yet ac-
of the gift, or in fact As VAS air litath la hi mare dormab worthy of This hisiory will nu er cc_kote to a i„:lo sc. A ny hi. s. L the name east ncitlivr be saturated nor closed k smorerl. history 4.)f secrecy chat humans, in particular Christians. have difthentatizing, even more so aeknowiedgiN, is punctuated by many reversals (rentyrkenrentrl or rather conversions, Patoaa 1JISC.S 1111C: WQTLI C-51,111 1.TrS100 as 4)11C often (1.CICS. to rcrider the 11:14I-
1
.9
movement of anabasis by which Plato refers to the turning of one's gaze towards the 1( ;food. and the intelligible curl, (No of the cavern is ;clod that is nut vet gocrilness and so remains foreign to
cendinv
7
N F.
C H.
the idea of thiL• gift). The word "conversion" is regularly renelered word5 such as "turning back" II+) or ...2 h ou r mini " (ehrat, I l5-17). The of secrecy, tiw combined history ni responsibility and of the gift, has the: Spiral 1{)rna of thcse turns koursil, intrica.eics flour:7;1 ml. versions, turnings back, bends 1:;.../tval. and coni..ersions. (Inc could compare it to a history of revoluti4 even to 11121.0T as rUVIIIII 1.16Qn. Taking F.tigcn Fink as his authority, Pat4 ka deselibes the very space of I-laconic sixIkrlc vas the SU hterr3lleaji [pads -u pon w hi c h orgiastic I WC:Stet 1i' is COriStrtlet4.11. The cavern lx7comes the earthniother from which one 111Lisi extract. oneS1:11 In order ii) "subordinate, n.S. PAtona puts it, "the wgiasfie to responsibility .
.1
-
-
-
-
-
ory'Perhur zodpotanostr, 14)_ [hit the Platonic anabasrs does not proyi.ile. a passage iron!! orgiastic mystery ro nonmystery_ Et is
the subordination of one im stery by anotlicA , the conversion from OTC secret to another_ For Patchtka calls the PI fl ijum.Tysion that turns an eternal 14:174.! toN.yords the Good a new mysterV t3f the sold," This time the: mvstery heeonies more internal. it takes the form of an dialogue of the sour Although it does correspond to a first awakening of resporisibilib. [iv means of the soul's relation to the it :once, this corning-to-conseknee still retains its mystical clement:, it still takes the fortn of a mystery, this time unadinokiledgc(l, undeclared.. denied_ One can .already recognise the law for mil icli this Serye5 as a first example. Like those which will follow Plato's ariabatis throuQlutin .;i history of responsibility that capitalizes can secrecy, the first conversion still retains .0. it bin it Son3ethillif. of what it sccni.s inrerrupt. The logic of this conseryati ..-e rupture resembles the caintomy -
-
,
,
of a Aterifice that keeps vvhar it gives up. !-iornetimus it reminds one of kilt: economy of sublation [re/et el or Aufbebting, and at other ri nks, less contradictory than it seems, of a logic of repression that -
still retains \lla( is denied, surpassed, buried. Repression doesn't destroy, it displaces something front. one place 1': anc)ther within
the system. It is also a topological uperation_ In tact P'ato.e.-ka often has recourse to al tv1w of pSyChOilna Lytle yiKlabulary. lit the double conversion that he analyzes {that whieli turns aWa.). from iiriastic mik'stery towards Platonic or No platonic nIVSterv, as well :LS that -
-
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1‘ 5 01. r.t R 1.") Fi• F.
F:
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which converts the latter into the (Iristiait it iS triii that thr earlier
mysteritim /rem-fawn),
qtern' is l 'S1.16)rti
(NarilMe0M1)
that which follows„ but it is never eliminated. In order to better describe tlus hierarchical suliordina.tion Iiatortka speaks of 'incorineurpordtior1 (pi iviekrif) in thc rasE.: poration" OT Platonism which retains within itself the orgiastic mystery it substibieCts, and disciplines, bit repre_rsim (poilatreni) in the -
case of Christianity }w hich retains the Platonic: mystery, This. all takes place.. therefore, as if conversion amounted to a process of mourning, facing up to a loss, in the sense of keeping within oneself that whose tleat it one 1 1 ill St endure. And what file keeps inside at the ' cry moment that there comes into plav a new experience of secrecy and a new structure cif responsit)ility a% all apportioning of Tuvslerv., is the buried 313e3I3Ory Or ertipt Ora more .
,
ancient secret, To .whar extent should we be permitted to take literally the repreal:611, SUCEI ;LS 11 cv art: e !KUM LICE eel .words the French translatinn of Patoi'ka? Did he wish to give them the COnet'plILlal contours that the possess v ithin poirclioanalvtic discourse, notably in ;t theory of mourning? F...,en if that is not the case. nothing prevents us (roil] ]as. reading of these words to the test, at least on an experimental 13:34is; Dr if pqvell(tMalVtit' reading at least a hermeneutics that takes noel t4.3 the kk tat k. into aecuunt lis‘chO.R.11:111,11C COM:Cr S. COI' ' incorporation" a rki "repression," especially s ince Mr alV SIN CC4-emirates on the motif of secrecy. Such a motif cannot r•rnlin immune to notions: of meorporeiiirm (oipeciallv with respect to the .,,vork cFi mourning and to the figure~ of death iliat :arc neeessarik associated v:i.C.11 abSol.LIte SCOTTY) and rriire.Esiper, ;is the priviltyed. p r ocess of every effect (3f gee reev. I I isreirical conversinns to responsibility, such as Pato ka analy7..es ni both eyes, well describe this ,
-
movement be v, hich the event of a second mystery (loc.% not dieStrov the first_ On the eontrarx it keeps it inside unconsciouslY, after having cfEecteti a topical chwlacernenr and .A hierarchical subordination: one secret is at the sante time enclloseti an(1 (.Itilninartd by (hi: whet _ Platonic mystery thus ion:Gorton-ices orgiastie mystery and Christian mystery repro'Srl 11:11oniC 311 2..Stery . "That. in short, .
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poNsilh'ilitv CSI deal as. i301.34.)S:-.ibilitv.
"c.onversion." 'lutes 1 It Ez:;144:. upon the (food itself possible. This gaze is immutable, eternal like IIlc 164.xt4. mysiery of ibe sold that is the s.carcli foT tlt Good (K.1,:ur_s in Chi Form of do? intr.nzer dia.*. ter of ihr .1.he i111131101131'ay that iS indissolubly linked to this dialogiiellms [lit ft-vs from the: immortality of Ow h roy.stgAle.5, IL is, for ihe fine
okleti CH- efimelera that onc 1:.t3L flOkElv ininalte hv
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I he Platonic doctrine of the iinritirli2Iiry of the soul is .
the result of a conf] . untotic.in betm.k.!en the orgi;istic and Re5poctsibility mum alt (.15:123' 1.1§C orgitivic. an 9 inrarPOrate5 it within i[su]t ax :3 xulxirdinated momcni, just as with 1- ..ros, .ini tindt-rstand hirn.celf until Ite Itil1L1.10.SCAndls that he does not derke his OriOli froin Gorpurca[ workl, from the cavLi.ii. or from Ilse shacknys, but that he is unicriely 3 Mcan5; nscimsictri towards the its Abso[111c.` nil itc rigorous (=cod Willi (I )4.. illy intlphaSis) -
,
such a. concept of discipline mi•ers ry wurril cr of SCDSCS. .1 - iluv all appear equally fundaiminal here: that of training, first of Al], Or exurC E5c, thi: idea Or Lbt work nceuSsariC mAi31.1:3iiii control over orgiastic mystery. (4.) ha..• it work in its very S1.11X3rdirElEiLot), like a sla.ve or servant, in cr[Ficr wori.I.N so to work one scene( b y prcs.iing it into stl'%ict, for arioller—tPUE alS115 CO pnr rile demonic svcret f Lit NAUTk. within this ilea hierarchy. SecoriellY, this discipline is also. philosupbv, or i ] LL r4. is Lt riry W t hise.1:xient that it can be taught, precisely :i at the Sarne CL311e exOteric esmerie; as well as that of the exercise that ci)nsksas; in learning to Slk iii .431- del to aLltikin. LE• Oc5.11: iminortaliTy. that is. Areiere thanafou, the care taken with 4.1caili, the rxurcisc of death, !Jig: "pi.a.LEicing {for) death" [hat Socr.a•s sTi.erilcs cir in the PliaNk. 111 eXPLiCi t I'name-3 philosoph ,„ iS tht Ottentivc anticipation of dew h., the care lwouglha Lear upun dying, the incilita.roccive, give", or give aneseli death,. 'he tion on the best wa• experience of :1 Pkili ovcr the possibility of cleailk, and over the -
.
I?
IH I LI.
vo'v idea, '`
!Otis.
c 11,'. ' "N01.7(71-
opens the vein—and licgins the vi.Fil—vrithin which will he inscril-pcd the Sklye {"care" t in the 7-uitsc E•cidegger 1 n tti fkr oii ir CFI: t h e moment Nyhen 11eiBeim; 4;4 Time.' In 13m tit:Air lct 4.1eper, rollowing the tridition or the cie -a. Brat without naming Plato, nOTIlinfi more rh:ra the goliciotrin of the VIL[OTe% :incl rite nrernorna or the Sioi.o. 042, 14.X.P 124.11), which. [1cm:ever, like the [laconic meleg.4.7. also signitics care., eon:can, and solicitudc. The famous passage of the Nati*, iF4.1.)e) that Pakiii_la obliquely refers to hiir nrither eve.n des(Tihes: a sort of sulhjectivizing interioriv.ation, the movernent of the sours vathering 1)1 itself, a flcuiriv (if ilsc body Lo olds its intLi.ior 14.heit ]L Withdraws into itself in .DRICI" ED rerall itself, in orcicr to be CieXI to itself, in order to keep itselV in thi gesture of remembering. This conversion TUNIS th.L soul around and amassc.-s. it upon it It j5 5.1.3ell a movement of gatiluring, a 'L31 Llie prefix p•z, that aoflounces the con.ling.-to-con9eierice, as well as that representative conscience of the self by which the secret, hut this time in The stitst Lht I .ACLA secernere), MT:trate, ;311 CJIE.PICC; 1111,12 19.114:21:131.,3174.110- For oink! of ixrnix.1, could by 1.:41_5( the threads we are f011nwillg here is this history of secrecy and of its differentiated semantics, from the Greek sense of the inystical Arid. cr-I. VOL; to lilt I _at in AriCreltir.19 thic or the py che, boxing SOCELleS rot:ails a certain pla ,..ed again all aJ C.r baiiirTs, as he cicoes in the Crivyirts, on the fact that t h in i i Lwl soul (aide' also meaning - one kicho doesn't see," "blind ) gins to its 4.1cmil) iii An inviN31.31t; platx [ha] i5 I idttus (1.1.airit7sJ, this invisibility 4_)f the villa being in itself a ligure of se'0.1:L1e, "
-
-
etee; : .1 Tit: truth r: Sher
At deporting rh• soul h I and Llray..s. after her nu bodily to lin other words Soarid Les.i.. the "desire for the freedom of risk in the aristria, dot excellence at the extreme limit of l 31.1111.111.1 -
possibility that the hest of us choose once they ‘lccide to exchange the short-lived prnliongation of a HT] fortabk life fora durable fame in the' memory of MCFrl iS" { i 44}. This paemos unites :adversaries, it brings together those who arc opposed (I lyidegger often insisted on clic saint' thing). The print, as the site upon which the First World War ...V15 waged, provides a historic figure for this poletrur enemies together as timugh they were coninitied in chat 11T1 exceptional and the extreme proximity of the face-to-face, troubling dorilication of the front perhaps presages another type of niournicta, namely, the Insc of this front during and especially after the Second World War, the disappearance of this confrontation which allowed one to identif ti the enemy and even and cspedaily t(.1 ii.late lb' with the enemy. After the Second 1;Vorld War, as Patotka say in the manner nf Carl Schmitt, one loses The image or face of the enemy, one loses the war and perhaps, from Olen on, the very possibility of politics. This identification of the E.2 r. iiupu 1111.R.laug s. 1 ,leaf titirrh this V).' in j u i Ll , sank, (11 ReadinT Hmi.(go• r. rnmrsiergireh11011 clItnnmingion: .
17
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einem', which, in the experience of the front, remains always very close (1' an identification with rhe enemy, is what troubles and fasematcs l'atoe.ka more than anythini4 else. The same scrainictir
are there for Teilhard Chardin when he makes an; from the experience of the SLITICrhilillan and of the longer sit% S SIDine point 1 h:A• aS they attack the opposing troops beconie ty,0 parts 'if a single melding ink) :1 Singlc. body, and In; adds: "A singde 'AKIN. —what a StrAngt. comparison. Whoever kindersiands that assumes his awn ii:alue as wr.41 as 'hat of the enellIV, Ilt lives it all: SaITIC Ei3n4;'. in [he WI1CIIE: And in ViSkin
the parts. Such a person can then imagine himelf to he a divinity who is dangling the t` variegateci threads from, his fingers . , with a smile on his lips." Is it h• chance that two thinkers, so profoundly different from one =other, hilt having such an inrimate experience of the front, lxith arrik c from different perspectives ar comparisons that return tea the f Icrac]ttean vision of being ac poirenow? In fact doesn't OW` find tlu•re something, GC the irreducible sense of the history of 'INcsrerni humanity, an .e...pect of th e s.criSe that tcrtia' I cuiitics Ill r..! S4211.!1/41.! Of hunian history in general? (i4-19 But if it commernoraleN death and Vit - tOry over death, this triumph also marks the moment of celebration when the survivor who is forced to mourn experiences [IX! j&' of Nurvivai or " 5 1:11x- rexistunce" Isor-tae] in an almost maniacal way, as Freud pckinied OW. In this genealogy of responsibilir• and of freedom, of their iCittit ." .;LS ParOaa calls it. the tritimphant 411 irntarion of r he free 3ncl i.cponilklc r7r1 d1C: part or a mortal or unite being can indeed be expressed maniacally. Thus, in the same disavowal., it would hick, Fronk Otliel'S c ar frOln ilSelf. more khan one scCr•t! that of the orqiikstic hot stuni dial it lit enslaved,. ;..tibordinated, and incorporated, and that of its CrAill MOrtilliEV that it refuses far detlit. .; in the very experience of it-c triunlph. Such a genealovy thus seems indeed ambiguous. 'nit! intl.:rine. tation of such a philosophical or philosophico-political emergence .
R
-
-
I:
PONS1 1; I 1.
of absolute freedom (."'die soul is absolutcl.... free, it Chooses its own destiny" II I 50 seems nothing other than straightforward and self-sufficient: but it INILT■MyS a disquiering assessment of things. For in spite of the implicit praise for the respollsilak freedoul that awakes from its orgiastic or demonic sletp. Patoka recognizes in "new mytholoL,7y." Although it is incorporated, this vigilance. disciplined, subjugated, and enslaved, the orgiastic is nen lated, It continues to motivate sklbterrallCOLISly a illythC.Iltigy of responsible freedom that is ;kt the 53111e (Mau a politics, indeed the will partly intact foundation of pc diries in the \ est , it Continues to motivate such a freedom afrer the second turnaround or conver-
.
sion that is Christianity. Thus there is horn a new and shining, mythology of the soul, founded on the duality of the autberwie (pra•e) and rCNpOntiii.Ilt: 011. IFIC one hand, and of the CXE•aardirukry and orgiastic on clic other, T111.: 11)IyiliSlie ir not dimitErnor Ikra , irk zkavrixna a Beinir.rw
Cattli sire.feb..y00. (I 15, 1111 .5
(The CITY recognize the proximity to I leidegger throughout Pall 11.1:11'S CliSCOnrSe. h.orh here and elsewhere, but the differences
between them, whether or potential. are rionediziess sig. lilt: tht:3[11.: cif authemiCity, the links AfflOng Gare, beingtoWarcls-dcat h, freedom. and responsibility, the very idx -a of a genesis or a history of egological subjectivity, All such ideas certainly have a Hcideggcrian flavor to them, But this genealogy is hardly I leideggerian in style when it takes into a.ecuunt an incorporation of an earlier mystery that blurs the limits of every epoch. Without wanting to assign l'atoda i partic:Mar heritage at all COILS, One might say that certain of his genealogist TeIRCIelleie!; St•ni :711 times [11011.1 NietZ:..wtheati than HUISSerli0.11 or I 1110100Vcr, 1_inn Christianity was the I I I:AlUniS111 1 1 31416:3 eitCS NierZSChl: itir skk is ... correct, " he MACS, up to 3 of the people (I I.f I. Such an certain point, rh difference, which is not negligible, being rather nothiv itself- residing in the horrifying thinking of the abyss one encounters in Nietzsche. the orgiastic remains enveloped, ii the demonic persists. irk;
19
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corporated and dominated, in a new eyipuricitc4.: of responsible frtedorn, 'hen the latter never byromes what it is, It will never heroine pure and authentic, or absolutell.. new The Platonic.: philosopher is in no bC[ECr position than an an to "look at" dcarli in the face anti so assume that authenticity of Existence linked to thy eprmeleia fey prykbes ac thanaiou, the concerned caring for the soul that is a concern that keeps watch forioyer death. And it is chrouch thai very [....ossibilitv that the doubling of hvcrcey or rtiV5tenr hi ors whatever limits form the inajor c Futli tae of I Icii.le.gge.r's
All that (Icri%cs therefore from illiVithOMOrphie or illselhoi_14.retiC incorporation. In formaltzmg and in rigidifying a little what Patcw:Lka says, without 14.)r all that, 1 hope, betraying it, I would hold that, in tIle first piace, he simp]v tleNcri6es the Platonic incorporation of demonic rriii..s:tery anti orgiastic. irresponsibilirw. But can riot go further and siv that this incorporation is in turn ripressed
existential critique. There is first of all demonic nirstyr.,.v in itself, tune might say- Then there is thy structure of secrecy that keeps that mystery hidden, incorporated, 4 oncealcd but alive, u the srnieture of frcc.• responsibility that claims to go bvi, und it and that
repression The essentially political dimension of this erYpto- or iitystogcnealop becomes clearer. It seems to describe what is at stake iii the passage from Platonic secrecy to the Chrkrian secret of the
:
in fact only succeeds by subordinating muster : and 1.01XpinU subjugated_ The secret of responsibility would consist of keeping secret, or inrorponitial," the secret Of thy demonic and thus of preserving within itself a nucleus of irresponsibilitN. or of absolute unconsciousness, something Ritalia will later "orgiastic irre! ponsibility" {121). -
,
Iii impothcsizing the moment that Patoeka identities as tha( or the Platonic philosophyr, we could perhaps recover the semantic difference between mystery and what should more St- ricrk . be
Galled secrecy, the minium whose :sense points towardS Stp.aration (M-cernerei acne mom gelierally toward ti le objectivt: rq wesent.ation that the conscious 5L31)ji.ct keeps '1,1, ithiri itself; what it knows, what
it knows how to represent, even though it cannot or will riot declare or avow that represent:16mi, The serrazim Liu pposo, the c, onstitutit in or this Liberty of du,: soul as ells CO(15Cit1101.: Lila responsible stitrpec't, lit ShCiri, waking from dyrnonic mySfriy, surpassing [hi.: demonic, invcdves :retaining the possibility of the sareitiron, of the keeping of a secret. 1:or it also involves galling ikCecSS to The individualization of the relation to uilLself, to flu cgo iliac separates itself from the community of rofiion. lliut this simply inc.mN cxChaliginij one Secret for another.:1 particular eyonomv would happily s.acrifiCt: L11. 10(clv for secrecy within : history of Truth is a hiSlOry of dissimulation. within a genealogy that is a cryptologv or general origrokry. -..
-
by a certam Christianity, in the }precise moment 1}atoaa calls the Christian rrver.ai? One would thus be temptud to distinguish two econf_5roies, or one economy with two systemS: iir.mrporafion and
tremendirm In order to examine this it be necessary to cliLitinguish three important motifs in this. genealogy that combines stereov with responsibility, I. One must never forget, and precisely for political masons,. thai the myster... that is inc4.5rporated, then repre:sseci. is never destroyed_ This vecicalltio Ilan iiamelY, that history qrs. cr efiaLes xichat it buries!, it always, keeps within itself the secret of uhaterer it encrypts, the secret of its secret. This is a secret history cat kept secrets. For that reason thc: genealogy is also an economy. ()rgiastic 1ii7r.stery recurs indefinitely, it is always at 'I.V4P11; 1101 Oilly in MartnliSlil, :1S sue 11:1Ny seen, hut also in (.;.IiHstian. .
it). and even in the pace of the ilaijkliirung and of sectilarimtioit in gelter2l. Patc K".ka encourages us iti leant Irssoll from (his, one for tuclaN and witiorrow, by reminding us chat every ryvolution, whether atheistic or religions, hears witness to a return iitc sacred in the form of arm enthusiasin or fervor,. otherwise known as the presence (of the g.c.it.k within us. Speaking of this 'ands' rise of the orgiastic floodwaters, something that remains forever imminent and that corresponids to an abdication of rvsponI of the religious fervor that Luca:. sibility, l'atoika gives the exam p.e.. -
.
-
hold (luring tlh.e. 'French Revolution. (liven the affinity Between the sacral and seci-co,., and the practice of sacrifice in initiation ctreitionic..-s, it might be said that fill revolutionary fervor produces its slogans as though they were sacrificial rites or cifec.ts crf NeCTO:y. 21
I II
N F:
S 1 t' K h. I w 1.)1
k:
-
P F.
I IM.1
S 1)(1N
Pattaa doesn't NV,' As much explicitly but his quotation from Durkheim stems to point in that direction:
needs to he related—however complex this relation—to the incredible unleashing of ant i-(:hriStlAil Vitiltn.Ce Wprt•s..ented 1) 11: Na-
The aptitude of society for setting itself up a.s a VIAd or for creating gods; was never more apparent than &Him.; the
z.isnt's 1110St official and explicit ideologY. something one tends to foNct ilscst &Ws). same I leideggeri an thinking, 4 plum ecl'ilSiSt Irt repeating rill :L31 ti 114 glc:iI I CNC I Chri s. 111 viii .CJ J.17 WU//xi/
first Years of the French Revolution. At that time, in fact, .under the influence of the veneral enthusiasm, things purely laical by nature NI, ere. transformed by public ion jut° sacred thing.s: these 1.very the Vatherland, Liberty, Reason_ A1Lc.1 after this quote from Trim Netttep.dary Forms qf ibc Refixibla Patoi!lia contintles: .
This is of course all Enthusiasm that,. in spite of the.• cult of reason, retains its orgia.stie character, one which is undisciplined or insufficiently disciplined by the personal relation ti reslx)rtsibiritv. The danger of 1 neva fall into die orgiaslic is imminent, { I 21) -
Such a warning does rin more. than is one form of mourning to another (such are the paradoNes or apofiay mcianehcrly toi tr.1.111Iph or triumph to melancholy_ one. m of depression to another form of depression, or, and this aniokints to Ow .5..111lc thing, one form of depression to :1 form rif resistance to cl•pression, Onc escapes the demonic Orgilist ie try means of the
Platonic- triumph, ;Ind one escapes the latter by rneath Of the NaecriJic repent:thee cif the LhriNfian reversal," that is, by. means. of -
the Christian "repression." 2. If ! in not exaggerating lip relating this interpretation of rite epirnriela p. ykik;:c tc, ;t psychoitnahrlic ceononiv of sectvcv ,
mourning or of nuiurning :N. secrecy, I might say that what separates that couninny front fleideggier's influence is its essential Christianity. IIciftgerian thought wa^ not simply a constant attempt to separate imell frtim Christianity (a gesture that always
Emile Du r k The Elam-man Farm isf Iterer ;raw W.arki Swain tSew Ynrk: The 1 n•u Pr.e55., i%Si 24-1-45. ,
Sr
1.:11;
rra 11:5
jaceph
.
-
tian themes and ti...xts that have been "du-Christianized." Such thEineN and texts art then presented as untie_ anthropological. or contrive-4,1 41.11- tcrnp1s flirt (HUM trJ a N1.341.1(711 li;Lii c trl 1 ht7 ontological recovery of their own orivinory possibility (whether that be, for example, the shim corrriptionif, the difference between the authentic and inatithenliE or the fall (Vericiarn5 into ilic (MC, whetlI c t it be the sollic.itfal and care, tin! IlIcAsure of seeing and eariositv, of the authentic or vtilg-tr concept of time, of the texts of the Vulgate, of Saint Augustine or of kierkegaard). PatoCka makes an inverse yet syrnmetrii,.A gusi Lire, which thLrefore amounts to tilt same thing, E k reontologiYes the historic themes of Christianity and attributes ro revelation or to the nrv.ite-riton tremenartim the ontological content that I kideggcr afft:M1NN lo Cc.
iikovt: fruit). It. 3. lint PatoEka does not do this in order to redirect things filong the path of an cirth(Riox .hristi:mirs'. Iris own heresy intersects with what one might call, a little provoc.ativelv, that other heresy, namely, the twisting or diverting b' which the I kideggerian repetition, in it..; one way, affects Christianity. ()n two or three 0.1.:Ca .iions 1 ) :ItOna denounces the persistence of a type of Platonism—and of a type of Platonic politics—at the heart Of El3r0[1423E1 Chri!,[1.311 .11.V. 17 13r , itt short, thc latter has not sufficiently repressed Platonism in the course cif its reversal, .acul it still mouths its words. In this sense, and from the political point of view, Nietzsche's idea of Christianity as the Platonism of the people ...could once 2114.1.1T reinforucti (found., up to 3 certain point, to be correct," as Wil; were saving kist 11.11 0. A. 0.1 /24.1' ooze baord, for Patoka responsible decision-rnaking is -
-
subjected 1.4 k 1-Wiedge : While all the time condemning the Km:Me solution, Christian theology adopts important elements of it lit con-
s
cLeinn ch• orgiastic., 4,:ertaintv, bur on the basis of a metaphysics of kiu.iwledge as syrilia tau kfismotv knom,l udgc of the order of the world ;Ind subordination of ethics and politics to objective kn4nvIcxlgel. Platonic rationalism. the Platonic desire to sUbürdirlate rt•-YpOnSibtlity ittielf to the objectivity of knt. , wledgc, continues to secretly intim:awe (T..pridzoni)Chri.slian conceptions. 'Theology itself nests on a "natural" foundation, The - supeTriaturar being; underSic pod as a fuitilling of II Le natural. (119) SUbortlinate respnnsibility to the ctla j cctew ill y or i....ntry. is obvio aqi v. in Pato47.k2's; v_evc.. to diSeinint resplinSibiHty. And how can we not subscribe to this implication.' Sa7,Ung uhat A responsible dmision must he taken uil the basis. of knowledge seems to dt..tine the condition of p4 6sibility of responsibility tone C.;13I 0 Make responsible decision without sci.ence or eonscienee, with out lsnowinv what one is doing, for vo. hat reasons, in view 01 what And under what conditions), at the 531111.: tittle as it tlernies the ConditiOn of impossibility of this Same responsibility (if d s Lin 11-1 flaking relega MI to a knowledge that it is content to follow or to develop, then it is no inure a re.sponsible deCisiOn, it is The technical deployment of 3 eoglirlive .apparatus, mechanistic deployMent lit 1 theOreni). This 11 .49 r3:1' wriuld thus 4.k-fine the
f)
R i"r s ()
S IF 0 NsINLIAT
In the final anaivsis the soul [in the Christian rnystenr .11 is not a relation 0) :111 obiecr, however elevared Iskieh as the Platonic Good) twhich therefore, "such az, in Platonism where the soul is the relation to a transcendent Good that also governs the ideal order of the Creek polis or the Roman c•virai'l, but to a person ‘Yho fixes it in his while at the same ti talc remaining lxvond the reach of the gaze of soul. A for knowing what this pi2rson is, such a question has not vet rrceived in atietriate thematic development within the perspective of Christianity, (116)
-
-
.
relation between the Platonic and Christian paradigms throughout the history of itioralitv and polities. 13. That is why, on the other baud, ahluingh Patoi!ka inscribes his ethical (Er legal, and itt partic11131' his pplitic,11 discourse. within the perspecti•kv of .3 Christian eschatology. he manages to outline something of what remains "'although(' in Christianity_ Whether ethical or political, the Christian co ric_olisaless i is incapable nf reileefing (En the Platonic thinking that it represses, and at the same film it is incapable of reflecting On the orgiastic mystery that Platonic thinkirT ilICOrporate.q. That appears in the definitLLUL Of t 11:1 t which is precisely ihe place and sLJ trjei t of all responsibility, namely„ the person. Immediately after describinv die Christian "re%ersal - "repressic in - in the mysterrum tremor:than. Paiodu vaiEcs:
1 - 111c inadequaeY of this 11iernatiLa L .; 031 LUDIC S CU rest on 11)42 hreshold or responsibility. It doesn't thernatize what a responsible person rs, that is, what he imair be, namely, this exposing of the soul to the g4i2e. of ;mother person, or a person as tian5eendeill ollicr, AN an other who looks :3t 115e, but who looks without thesubjert-v..110-says-1 being able to reach that other, see her, hold her within t h e reacti of My .'113C1 let its not forget that an inadequate th•rnatii.atiOrt o wIlat l'e5p01.15itnlity is or MUJI be is also an i•rtnpunSibir theinalilation.: not knoxt illy.. haring neither a sufficient knowledge or consciousness of what being resporsibie means, is of itself a lack of responsibility. In caller ro be responsible it is necessary to respond to or answer to wlial being rE,...ponsilble means_ For if it is true that the concept of responsibility has, in the most rcliable continuity of etc hastors,., alioca ,...s implied involvecont0.g., a praric, d'elisio n chat exceeds simple eo ment in action, th11 st:iertee or simple theoretical understanding, it is also true that the conc.ept requires a deCision or responsible aCti011 to answer for itself erm.scicatriy, that is, with knowledge of a theinatiCS Of chat is (lone, of what action siguiliel.4. its causes. 1kb., In del)ates concerning rcsi.)onsibilit% one must alNYa.%. s take into, account this original 4ind irnNitecibic curl TIC X V that links theuretieal consciousness (which mulct 3IKo he :3 1Itetic or thematic cOnSeiOUSI1esS) "praCTiCar C*311SCi I: nee (ethical, legal. political), if On! y (4) Avoid (ht. rrrr atii a Or SO Wall C1C31 IL 111L151 continually remind our'ehves that sollIC 'Nil Of irresponsibility insinuates itself wherever one dernantk responifilyility will 11mi Sufficiently G.Loncep-
"
-
24
sEc.a}:rN
ON 1:
tualizing 2nd dielliatiling what - rusrat'artSibility - ralCatliS; thril' is to
5ay mrywillmre. ()rue can say el.vrywhere
it priori
;ITNI [11)11rT11[11.1'3e:illV,
for if the complex linkage between the theoretical and pr {:deal j1.15 11.11,:ferled to iS, quite Irreducible, Lhcal thu heterosreneity hilAvcrlt the two linked orders is just as irredkic.- ihi.e. Hence, the li•ti•ating of responsibility (decision, .act, praxiit will ali,Ailvs take place before 111141 _.14.:WK.1111.1 IlleOretital car tl1C1113IiC to decide without it, indepenticnil• from knrywledge; that will be the condition of 3 practical idea of freedom. ti 'C 4111‘1141 t hercfore climriclilde that 1I(It 011IV is the then12(10Cr liaVC
concept of responi,ibilitv always inadequate but thac it is 31wit'6"..% so because it must be stb. And hat goes here for responsibility ako f .or _AC 11' S:3111C TI.2.0.S1.331S, fin' Irl....e1:10311 arid for decision. tiZMi4111 c1I ale
heteriveneiry [h.al [x2tiolietli the exercise of responsibility and Ile t lieciret ical. tar cycn tic oet iheinatization, is also, surely, what ties TeNlTIH3*ittilily to Iwrrfy to 'he bziresi.s. as (.- lifaice, clot:lion, preference, inclination. bias., that is, decision; bur
141.."•PCI\NIFILI.1.1.11
OF
.liyierint..1 for itself, its intentions, its aiins, and for the name cif the au:ent deemed responsililt.-. This relation betwoen responsibility and responding is not C1)11111101110 all 13112:11:3LIN5 1)41t it dOCS exist in C.ZieCh (GldiRr4driCA51).
1Vhat I have said might seem faithful to the spirit of l'atoZ.ka's heITSV at the Barrie lime as it is; hereuit. al with respect to that very -
heresy. 'lite paradox can in fact bc interpreted directly from what 1 ;tto4`ka inaintailis concerning the person and concerning 1 he Christian mysleririnr iremen41,r4m; but also againSt it, in that when he .
)
speaks of an infide(11.1.1te Theillatil-artort he s4.:eill! , El] ApPeAl to some Idloriumce adequacy of themarrYation that et.11111.1 be accomplished. the SOMCTIfilt":5 phatoiliertolo.riCail motif of thematic COnseient - e, is the thing that is, if not denied, at least strictly limired in its pc•rtinenee bv that
()11 the 4.)ther hartc.l, the tliontc
Of Ille.M3tilatil..131.
riinre radical tlbrnl Of reSpulisihiliti.: [hal el...pOSCS ntt diSSYrninctrie:31.1V IA) the gaze of the other; where my gaze,. pret - iSelV i . regards me lit' r rrt me rr:E.Tarde], is no longer the rneasa ire- of all things. The t-nnccpt of responsibility is one cif those strange concepts that
Ocher
.
for thowlig givirru therruit:Nui cri er to 1Isci11ati7.il-
also as a school (plhilas4rEillical, religious, literary) that corresponds ttb thu bias; and finally licre.s• in 1110 :s.crisc fixefl in the vocalmillan• of the Catholic Church and made more general 14.111. - e, EMTIlely,
tion. It prewilits it-self neither as 3 thcrile nor as ;1 ElleSis, it eivei without being seen [ions a tmer rr :wit], without presenting itself
doctrine, difference within anti difference from the officially and publicly sr at 431 4.14Kariiic and the in.stitittional coni1.31.1.1[1it% 11.113L is governed by it, the extent Him liercs:y all.•a•s marks a difference nr depart tire, keeping itself apnrt from what is publicly nr cornmonti.; &dared, iT isn'T only, in its veTv
the strucintuited, This parAdOxieal coulculat of scenet —Altai is called, in the code of certain ture of 3 religious practices, nrYsters. . The exercise r1f respoitsihility to lea•41 no choice but This ont:.., however 1.1g1i:01111 ortable it May be,
kleparlitT(' frarn n
-
the e.SSCJItial COlicIttion tb1J re%rkarisihilit►
iiAradusicalk ,
it also cicslialcN responsibility to the Miktallee or dissidloice of a type of secrecy. It keeps responsibility apart [tient la rerponsairilikir
14 recant' and in secret. \rid responsibility insisis cm whar is apart (t 'writ 1 It'arril and secret. 1.)issitlen•e, difference. Eter•sv. reSiStancc, secrecv—so experiences that arc paradoxical in The srronQ sense chat Kierkegaarcl gives to the word. In lac { 1, I t ctrincs; clnu It. to linking secree.%; -
to a. reTeuisibil.itv shalt consists, :1(01_Prc_ling (0 the itiost ec.I11x IilL. 1I :knell convinced dans, in relponding. hence in answering to the other. before the other and befi)re the lake, and if po s sible puhlidy. an-
l
in person by nlearis of a "fact. of being 'e'en" that C41.11
-
-
of paradox. heresy,. and secrecy.. i11arc serious still, it must always run the risk of conversion al id aposta.sy: there is r11 responsibility without a dissident and inventive napture eirh respect it tradition, authority. cirthodoxv, role, Of Lille( rine. The dissymmetry of the vaze. this disprcrpurtiiiit that relates rite, and Vi1kal,:51 .1;1' eni cents FM, to 3 gozc That I llon ' [ See and that remains secret from me although it commands rile, is, according to lfratoka, icientitic-t1 in Christian ni•sti,J). as the: frightening, teiri#'x 1r1 nvi.ster.i,. the inViirriliM IrVitnemitint. Such a terror has no reSponSiplace in the transcendent eX1wricate4_' that reldFC.'S or docii; it have any place in the polities that bililtV CO the azaihrdi
S l C It 1 , S
F
I. 14. 0 1 1 E' A
1.1,
F'l1
I
L I_ I
instituted. But the terror of this secret •XCeedN and pret..cdes the complacent relation of a subject to an object.
will Europe have a future, and will their.: he a future in gencIll, for -1-1.1 rnka 5p'eak-N Icks L]t a past event Or fact 'than ILC tiows of a
Is the reference to thiz. abyssal dissvuunetry that ex-curs one is cxpost..d co the gaze cif the other a motif that derives firstly
promise_ The
and uniquely train Christianity, even it it be from .;in inadequatck theinatized attic v? Let us leave aside the q notion o1 whether one finds something that at least represents its equivalent "before" or after" the: GO513•1s, in Jud;tism or ill Islam. lf we restrict our-
selves to reading what Pottka writes, we have no doubt that in his view ChristianitY—and [he Christian ];.urope that he never dissociates from it—remains the most puvv urful means of plumbing the depths. of this abyss of responsibility, even if it is limited by the weight 01%.vliat fer11211iN unrhought, in particular its incorrig,ible Plaionkm: Because of its foundation (..:Ok.h.rd) w ;thin tlic abyssal proliditv of the soul, Christianity represents to this dr" the most powerful means—Ito:LT Yet superseded but not yet thought right through either—by wind man is able to struggle against his own decline. (1 17) One should understand rhat in saving that (.hrisi inflict.. has not been thought rig,ht through PatotAa intends that such a task be undertaken; not only. by Ineam of a more thorough theiliatizatiiiii but also by means of a political and Instorical syttiluz-in-train. means of political And historical action; and he adyncates that according to the logic Of a messianic eschatology that is nevertheless indisscwiabie from pheruirricnoloo.. Sonivthing has not vet arrived, neither at (:hristianirs nor by means of What has nut .
vet arrived at or happened to Christianity is (:hristianitv. Christianit• has not come to Cluistianily, What 111S not yet conic aboin is the fultilltnent„ within history And in political history,. and first and foremosr in European politics, of
the F14:44 .
responsibility
allnuuncied b the ttoysferrarn 1 reftWndgint. There Ilan nrii •ut been an
authenticall.... Christian politics because there remains this residue of the Platonic 1 4VaieS (1r 1-
33
NF
witatfidious Ilatonisni (ticirionic orgiastic mystery or the niriveriid.r.A1 irrYPOMIldlim):, but according to J'atoZka. there is runic siich in the philosophy and politic:* of the Platonic traditiim, !Wicks excludes the mystical- Thenceforth whatever there is in Europe and cvui in In...Alert] EL111.3pe that inherits this politics of Greco-Platunie prt)yenance, either neglects, mpresscs, or excludes from itself ewers• essenriA/ possibility of secrocv and (wet v link between rct5ponsi[Airy and the keeping of secret; everything slut allows responsibility to be dedicated tc.1, secrecy, From there it takes very Filth. to CliViSage ali inevitabk pa s sage from the demigralk ri3 the tolairtariari it is the simple prof. ess that takes place by (yelling such A paSSAgt, .the consequences will he most sc•riotis; they deserve a second look.
OI Beyond; Giving for the Takini4, Tcaching and I .r.,:arnintt to Give, Death*
;
-
The narrative is genealogica I licit it k not sitinEll). ;in :Kt a incitiory, It bears irrrr.5a, m the manner of an ethical or political act, 611T and for tomorrow_ lt [111C;LILS ill NI. id ;LII thinkenp iLlAJL.11. Whit takes place today. The organiTat ion of the norrativc follows a L',1211C::11.(114iCal detniir in order re 4[1(..-ieribe the current FliropeAri riontrri AFL nv...stery art(l Orgi:Pil h.: iii 1ilificaii(Hi; in Order to describe it but more particularN to denounce, ;Ind ecinibat it. -
-
AS OW [ilk leis CSS3V 1}Atil•:1
lochnologi-
tierline (ripadkrivd:l. The ;ITLSWCT sCVT115 clear; this fall into in4iuthenticitY inkiii.:Accs a Muff' 4)1 the orpiastic or 4,11C11 10E112_ Goiltfa.ri: 10 1X11:1( i5 irmall). 1 lionghl, nio4,1ernitl. doesn't neutralize anything, it causes a certain form rd the demoni' to re-errwrge. (14 COI:1CW% it doe; neutralize also, by enoittragiing indifference and bliredloni, 1 31.11 FIC14::{11542 of ihat—andl to OK 11:1.111C extent in fact••–it allows the return of tile demunie. There is an iiffinitv, cir in least a sYnchronv, lievwct-n a culllury of 1 >ore(lom 45rgi.aLrtic One. The doniination Hof techwilnip,.
GNI
Pi
in
,
-
he Mk rd this chas)tcr in the- 1:1.4.-vih prenkire annricr - 113 nwr-1.".
n•.111-dCra: dOnfli7r
plcralre_ ap-
T
1)
encourages tIcincFnic it resp.ot Lbi I It am] the sexua.i iIiipi rt of the latter di3e.Li not need to he ennphosiexcl. II occurs avainst clic back-
.
rr341]141 nF a boredom that aCT' in VOTICCTT vi:Ith tel.:hook-Of:al [eveliJr eit:Lct. tally prciduces heighr-
iting
E.1.1'
recrotiescenee of the.
wia. the Camiliar effecf.s of
and behredrall) ma in thy name nt a bill in the nainc cif anothYt 4.11i ssin)revelation i,r truth VS. ketpi killorion that. in %clut it 111 alas bacl..; Idea's N.J. riStire .0. Lie masted unit', inauthentic dissimulation, tliai1 nivstury
bores (43 1.114! 42xtcnt tkial it ClairrIE ti a Onvcil,
aesaheticistn -and individual ism ilia! atruid it, io thy exteiii ih itt it arty producc..s boredom_ for it .1.evells" or neutralizes the (iivHterious.
and excite
or irkpl.aixable. u.riitliieness. of the respiinisilble self_ J he in(liv]r11.101.•
fly ten. of ell person.-
-
it
4:j61.12:1111.311 rLrlie
prc. eisvIv c)n -
311k1.111d4.7-
ma[il]ing of the iinique sell. 11 is in iridivichmlisArk rclaLing VI. a !Wit ;And I ( pervon . la other words it niiht tic called 1 he indiviLit3:1.]-
bnl"f 3 11115 q 1-111: (.13. P .P71:'1 "0 .. a Ci 1 ar: 14.1 Cr LINPAcTrAiguSre I anti not i person_ TAatild.:3 rumintis us of aii2 inuTpreLaions—c:\pecially (ha( of Horctirdi—accni - ding to which modern.
JS it
(Levclopec.11 since the I 4..i...naissatiec, canc. erns itself with the rule live' -
11([1.E.I than ".% itls ihiS iffli4.11J4: i3aTS031 hiclilcn bellind the 5.0Cia1 [he SiternatfteS are Lonrused;
Sccnei rE.Lniains
or eollecti....ism, it qin11.111tek;an eihics Cir priliiics r,F siciLeidatiti. ; iiberalis ❑ jo.ins socialism. deninc.racy joins totalitarianism, and oll
clv.rything it hides (tat 'Abuse
111
irs remaining hiddc.n, namely. tbc. 1.1.0thentic
osscnce TeNiclo
/111.1Virt (111 1(g'CrichiS i
h is
;Ind vec sliutdd apprtitaCn it ma% by lotinv it
1,citlidrawn, LESSIMulalHL Allth(11t3C dissimulation is inou-
thenticall y dissimulawd by the violence of 1.31hVciling. Thu ..s.o.rds v `' or ' l2'.45Criflial 11SIA.11V 31111C3r 11,31V.:LiCilbp' in the firm! -
,
-
L
its [ngir and intonallioil,
1 )3 12;4:s ( pi 1 1 3L4.)Cfkil:S. 3111121e, MIITC:
1411.9,
3170FC I lel(1 1-11rgertall.
111 er arorlie.r concept. is; returnYd to here, and iii a niust 'deci1-:verything l'aroi,':ka tends to sive manlier, that of ford borednrn, disenedit—hiautbutticity,
FLTAES. 1- n1ES — derives frOill
liccorries
12Np05.Q.
"ntulaphySiC5 Of ft)Ta!" Cifelfirgikei
2 .7. ). 1:0R;L: has he.urhe (ht. iiiode.rn figure. of 1).cin. Brinu.. 1135 Li) )L du territilicil as at CjEculablc force, and Allowed
tlicse figures share` Lilt samc it14.1ifferencc ty5ward c cr....thing [Jul the .0k) pet tivity N The nth.. 1-`,qualiTV for ail, the slou:an of lbouvwciAs
insicad ref tclating to the beim iliat i5 /widen ,hrimicr this tigi.LTe of inrce, repTc‘sc:itts. hirriLiellf as: quantifiable power. l'atoaa descriL es
re% olurion. beeoirits. tht 11tole4.7Ti%e or (14aandi :A.1c (- quality rat rnlcs,
this ciminition of being a force in a sehuma Choi is analogous to
.
-
.
31.01 of IXISMIN.
,
hat employed by Elcideggcx in his tc.....ts cart Ecchnolos: . :
This eriiitiLiC' {If till'
1.11,111EC Clcai'ly harks EiaCk to a tradition, it is part of a kienunciation lechnolou v in ihe nantc2 origiiiary hennek v. without doubt :crimeinsenitiv-e . consistent this is., its Ii sic` sc loin is iiitint.r.triTred iron, Plow L, a E kidegg.cr. And itist 'LIS the role plaveal .
lkin,F (Thyrf) 11114E has
!plan h:is r.eascd being
furCe, cfinc of the In4HIL 1).0 46' 4.7 -
insread tPCC1 3Ile
ful, rThis supulainic (1441. pm ,
incleed
bides the aLithenticiiv ryt thc irreplaccable stJt ix..Lhind the social
fits thin Mali has placed hirnscill in a hornngeriecins rella.tion with the forces (NV the world, AN 0112 siror ..N..si A31101.41 thcisC
rhAsk, sir the civilizAtion horednm produrod E51' rec- hno-sciontiliL
for(-e._ I i lk.Sa bc,Lial elltikV, 12.1312611.11v, [Lc 11,is 1.3ceolue an
tirpNL.L.r$: " ilme niust retimil discoveries are buying tin[eqs Thol' [Cad ED an increase in th c ?1/41ystery Cfajeft,rs,rti) that
313111 en
r
%%airs behind i. is cliscavered, hehind iirrveilec,i for us" : I. 2 3), Lct us. outline (by logic if this diNc ciursc. J1 criticizes an inmethenric dksiniulation (that is the scrisc: 4,1 0. uiciLun tU (Lchilojogy -
trall5Ulittcr C nciine tyLL1 cosmic frirce.s 1 hat have b c cri stored and Ineked lip for ;L31 eICTInil ti . 1! WIAL14.1 Seem that in the world c Ff pore lnrcts hie has. t.pietairug: a grind 3CCLifilki[3t4.11" 1.11}11. On all: ( 1154: hand C`XpiloirS (1112SC liurccs in hand. o rder to uxit :Ari d re pro4.1tice.. 'hat that Cul the
arid inr tlic saf110 reaS011.. iv. plugged inti) the Sanlek:irtiLit; 37
13 L.
w I){.' i
t)(11(1- MiCtern
of forg.'es. t 124)
Might
bur of other Cornia.ilotiot)
OE ILTS.E NEk=ii) 1 kititggCriarl,
11.1ch
do Li num-
or ' Vor•e iy t ht is mind. 10 h. the most exircmc withdrawal cif be.ing. same Call 1>e NAid tor the idea 04 I hi: 4.1issirm tlat .of bcinQ Cot-cc Ilikr; 4155iinialaLiCP11 of living by the entity. (.}nc 113i Iii ;I hileitCrIA iL1 •OrCC:
d is..iimulat ion I ha( corri is 1.111 nlaking 3 Shi)W of c'.9)0ing it. ing. it Litt. l lrc iu start Or being is clissinlitlatcd by ThIS di.S.SiT111Ilali 4.311 that consists 414 IL's:posing Ihr....ing as a force, its mask, 11.01'0141 its iictiralk or its simulacrum. shay.iiig Por.'s "Purioin.Ld .290: 1atnLk3 Is it therefor .: .
iickrcil, il(1:111(ified, C:74.00itied and .1110.11.4}L(14.1%.1 1.jkL
"
,
1...01cr"?
-
LIME 1 ):ICTI6ka C[GCSEl l t N1.1 1• ;I WO. fr4.M3 SIA:15
only 'explicit referrhoc Cif E
a ruadiag c.% E.:11 if Chi: .
14 CS ;11 SErafhpLli OOdLd fChr ❑ 1..
E leitiuggur alluded mui hough, for (mt. rc.'11.51)11 or MEM! her, [lc is: not to be Itami2d, %%licit-as 1314e .11..r.u.n(111 are Thorned. in the S:131AC rontc.rit and to ElliJkL! a Similar 1.3ersttnally out of a pound of his i.)wri deriver 1T1Ari from
; (K1 iLS Cille one awing who call t for nian had ticeoilliC
(une,rhli;thir)- the E reclitor (der Cialibt.(Yer) plaving scapevoat -
.
fur his iiebror (rein -n .Vehriffloter), front love (Can 1.*.oi.1 McW'S glauhen? 1) from love of his 4101)ffir i.
IT? • ICI. I
po
1) ha'.c AirprriAchEd
i:1 . from Th. Groc..alev. 12qm-a from .1 diffcr. Tte Tuft (.ar-4 )6(7am ....J. Pr-didaad Anr?hd, ni. Alan 1.1;ti.v of C.hi•269.1 397.1. 26.3•65 -
1
1 14
115