By Greg Bird
Group has been either celebrated and demonized as a citadel that shelters and defends its individuals from being uncovered to distinction. rather than leaving behind neighborhood as an antiquated version of relationships that's ailing fitted to our globalized global, this e-book turns to the writings of Giorgio Agamben, Roberto Esposito, and Jean-Luc Nancy in look for how you can reconsider group in an open and inclusive demeanour. Greg chicken argues primary piece of this activity is located in how every one thinker rearticulates group now not as anything that's right to people who belong and flawed to those that 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 be able to include and personal, yet as a approach that divides us up and stocks us out in group with each other. This booklet strains this challenge via a wide range of fields starting from biopolitics, communitarianism, existentialism, phenomenology, political financial system, radical philosophy, and social theory."
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Extra info for Containing Community: From Political Economy to Ontology in Agamben, Esposito, and Nancy
Appropriating their relationships renders their relations nonrelational, which is why Esposito calls Sartre’s work a “great communitarian failure” (CI, 138; CE, 133). The dispositif of the proper provides but two alternatives to this dilemma: private individuals such as those found in the social contract tradition (division without sharing) or a hypostatized community that absorbs its subjects (sharing without division). Neither is a relational condition. Jargon aside, this strain is of paramount importance for our neoliberal era.
On the flip side, the commons was conceived as a place that was open and inclusive. It was a place where everyone was expected to unreservedly share with each other. In the commons, people were less inclined to hold things back to be used exclusively for themselves. This is, of course, an exaggerated reading that paints a picture of the commons as the place where sharing happens in absolute terms, which is a romanticized and problematic image of community. Yet Proudhon does appear to insinuate that the commons is the place where sharing occurs without reservations.
Without this shared element—sharing out, sharing in, and ultimately sharing with—appropriation remains uncommon. Without sharing, each participant engages in a negative act of appropriation that is private, individualistic, and antisocial. Esposito claims this merely amounts to a “division without sharing” (CI, 13; CE, 28). The question these philosophers force us to address is: Doesn’t this twofold appropriation absorb and nullify the division that defines our commonality? That is, doesn’t it produce a condition of sharing without division?