Etienne Balibar – författare

Étienne Balibar, one of the foremost living French philosophers, builds on his landmark work 'Spinoza and Politics' with this exploration of Spinoza's ontology. Balibar situates Spinoza in relation to the major figures of Marx and Freud as a precursor to the more recent French thinker Gilbert Simondon's concept of the transindividual. Presenting a crucial development in his thought, Balibar takes the concept of transindividuality beyond Spinoza to show it at work at both the individual and the collective level.

First published in French in 2010, Equaliberty brings together essays by Étienne Balibar, one of the preeminent political theorists of our time. The book is organized around equaliberty, a term coined by Balibar to connote the tension between the two ideals of modern democracy: equality (social rights and political representation) and liberty (the freedom citizens have to contest the social contract). He finds the tension between these different kinds of rights to be ingrained in the constitution of the modern nation-state and the contemporary welfare state. At the same time, he seeks to keep rights discourse open, eschewing natural entitlements in favor of a deterritorialized citizenship that could be expanded and invented anew in the age of globalization. Deeply engaged with other thinkers, including Arendt, RanciÈre, and Laclau, he posits a theory of the polity based on social relations. In Equaliberty Balibar brings both the continental and analytic philosophical traditions to bear on the conflicted relations between humanity and citizenship.

In Violence and Civility, Etienne Balibar boldly confronts the insidious causes of violence, racism, nationalism, and ethnic cleansing worldwide, as well as mass poverty and dispossession. Through a novel synthesis of theory and empirical studies of contemporary violence, the acclaimed thinker pushes past the limits of political philosophy to reconceive war, revolution, sovereignty, and class. Through the pathbreaking thought of Derrida, Balibar builds a topography of cruelty converted into extremism by ideology, juxtaposing its subjective forms (identity delusions, the desire for extermination, and the pursuit of vengeance) and its objective manifestations (capitalist exploitation and an institutional disregard for life). Engaging with Marx, Hegel, Hobbes, Clausewitz, Schmitt, and Luxemburg, Balibar introduces a new, productive understanding of politics as antiviolence and a fresh approach to achieving and sustaining civility. Rooted in the principles of transformation and empowerment, this theory brings hope to a world increasingly divided even as it draws closer together.

What can the universals of political philosophy offer to those who experience "the living paradox of an inegalitarian construction of egalitarian citizenship"? Citizen Subject is the summation of Étienne Balibar's career-long project to think the necessary and necessarily antagonistic relation between the categories of citizen and subject. In this magnum opus, the question of modernity is framed anew with special attention to the self-enunciation of the subject (in Descartes, Locke, Rousseau, and Derrida), the constitution of the community as "we" (in Hegel, Marx, and Tolstoy), and the aporia of the judgment of self and others (in Foucualt, Freud, Kelsen, and Blanchot).After the "humanist controversy" that preoccupied twentieth-century philosophy, Citizen Subject proposes foundations for philosophical anthropology today, in terms of two contrary movements: the becoming-citizen of the subject and the becoming-subject of the citizen. The citizen-subject who is constituted in the claim to a "right to have rights" (Arendt) cannot exist without an underside that contests and defies it. He—or she, because Balibar is concerned throughout this volume with questions of sexual difference—figures not only the social relation but also the discontent or the uneasiness at the heart of this relation. The human can be instituted only if it betrays itself by upholding "anthropological differences" that impose normality and identity as conditions of belonging to the community.The violence of "civil" bourgeois universality, Balibar argues, is greater (and less legitimate, therefore less stable) than that of theological or cosmological universality. Right is thus founded on insubordination, and emancipation derives its force from otherness.Ultimately, Citizen Subject offers a revolutionary rewriting of the dialectic of universality and differences in the bourgeois epoch, revealing in the relationship between the common and the universal a political gap at the heart of the universal itself.

etienne Balibar has been one of Europe's most important philosophical and political thinkers since the 1960s. His work has been vastly influential on both sides of the Atlantic throughout the humanities and the social sciences. In We, the People of Europe?, he expands on themes raised in his previous works to offer a trenchant and eloquently written analysis of "transnational citizenship" from the perspective of contemporary Europe. Balibar moves deftly from state theory, national sovereignty, and debates on multiculturalism and European racism, toward imagining a more democratic and less state-centered European citizenship. Although European unification has progressively divorced the concepts of citizenship and nationhood, this process has met with formidable obstacles. While Balibar seeks a deep understanding of this critical conjuncture, he goes beyond theoretical issues. For example, he examines the emergence, alongside the formal aspects of European citizenship, of a "European apartheid," or the reduplication of external borders in the form of "internal borders" nurtured by dubious notions of national and racial identity.He argues for the democratization of how immigrants and minorities in general are treated by the modern democratic state, and the need to reinvent what it means to be a citizen in an increasingly multicultural, diversified world. A major new work by a renowned theorist, We, the People of Europe? offers a far-reaching alternative to the usual framing of multicultural debates in the United States while also engaging with these debates.

I numret introduceras en rad centrala samtida klassteoretiker. Dessutom granskar vi de klassmässiga realiteterna bakom vår tids diskussioner om utanförskap, klassresor, medelklass och prekariat. Innehåll i Fronesis nr 40-41: Magnus Wennerhag: Inledning Mattias Bengtsson, Martin Gustavsson och Magnus Hörnqvist: Att tänka klass på nytt med hjälp av klassiker Rosemary Crompton: Klass och yrkesstruktur Erik Olin Wright: Att förstå klass Beverley Skeggs: Åter till frågan om respektabilitet Loïc J. D. Wacquant: Att göra klass Mikael Börjesson: Sociala klasser på pappret och i verkligheten Pierre Bourdieu: Vad är en social klass? Mattias Bengtsson, Mikael Börjesson, Martin Gustavsson och Magnus Hörnqvist: Klassamhället i den officiella statistiken Ann Ighe: Nya perspektiv på klass Lena Sohl och Irene Molina: Möjligheten som blivit nödvändighet Mattias Bengtsson: Utanförskapet och underklassen Guy Standing: Att definiera prekariatet Lena Martinsson: Globala klasser Per-Anders Svärd: Kast, klass, kamp Erik Bengtsson: Klasskamp uppifrån Étienne Balibar: Om betydelsen och relevansen av »klasskamp« som ett begrepp om det politiska Gáspár Miklós Tamás: Att säga sanningen om klass Redaktörer: Magnus Wennerhag, David Lindberg och Johan Lindgren. Redaktion: Erik Bengtsson, Mattias Bengtsson, Martin Gustavsson, Magnus Hörnqvist, Ann Ighe, Lena Martinsson, Lena Sohl, Per-Anders Svärd och Sofie Tornhill.

REVOLUTION Men revolutionen är inte bara något som varit, utan kan också kasta nytt ljus över vår samtids fantasilöshet i fråga om framtiden. I en tid då revolution – tanken om ett radikalt brott med den rådande ordningen – är frånvarande, riskerar nämligen föreställningen om att det inte existerar några alternativ till det rådande över huvud taget att breda ut sig. Genom att blicka tillbaka på historiska händelser som de franska, amerikanska och ryska revolutionerna kan vi återupptäcka framtiden som någonting öppet, ovisst och hoppfullt. I detta nummer av Fronesis, frågar vi oss vad idén om revolution går ut på, hur den manifesterat sig i historiska händelser och vad den kan innebära för oss i dag. I fyra tematiska avdelningar diskuteras oktoberrevolutionens ekon utanför Ryssland, revolutionens kopplingar till det moderna samhället, frågan om vilka som ska göra revolution och med vilka medel samt revolutionen som utopi. En viktig lärdom är att vår samtid visserligen tycks vara präglad av revolutionens inaktualitet när den jämförs med händelserna som i dagarna fyller hundra respektive femtio år, men att en sådan slutsats i hög grad beror på vad vi letar efter och vilken bild av revolutionen som vägleder våra observationer. Bland numrets texter finns ett översatt utdrag ur den politiska teoretikern Hannah Arendts inflytelserika bok On Revolution från 1963. Numret presenterar en pågående internationell debatt om revolutionens möjligheter i dag genom översättningar av litteraturvetaren Michael Hardt och den politiske teoretikern Antonio Negri samt av filosofen Jodi Dean. Vidare publiceras historiska och bortglömda dokument i form av den indonesiske filosofen och aktivisten Tan Malakas tal om kommunism och panislamism, som hölls under den tredje internationalens fjärde kongress år 1922. I numrets avslutande avsnitt återfinns en ny intervju med författaren och den feministiska aktivisten Agneta Pleijel om kvinnorörelsens plats i oktoberrevolutionen och 68-revolten – och hur dessa händelser ekar hos oss än i dag i samband med den globala metoo–rörelsen. Innehåll i Fronesis nr 60–61 (277 sidor): Hannah Ohlén Järvinen, Carl Wilén och Johan Örestig: Revolutionen mellan det förflutna och framtiden Carl Wilén: Den borgerliga revolutionens poesi. Marx och historiestriden om den franska revolutionen Karin Jonsson: Revolutionens tid och plats. Oktoberrevolutionen och begreppet revolution i svensk socialistisk press Gustav Möller: Den sociala revolutionen C. N. Carleson: Också en revolutions-»teoretiker« Sam Carlshamre: Revolutionen och de underkuvade folken. Oktober som det universellas tillämpning Claude McKay: Sovjetryssland och negern Tan Malaka: Kommunism och panislamism Hannah Ohlén Järvinen och Johan Örestig: Revolution som accelererad modernitet Johan Örestig: Konsten att tänka revolutionen. En dialektisk läsning av Hannah Arendts »On Revolution« Hannah Arendt: Revolutionens mening Anselm Jappe: Är vi fria för frigörelsen? Mathias Wåg: Lenin på Twitter Michael Hardt och Antonio Negri: Kentaurens strategi och taktik Jodi Dean: Revolutionens aktualitet Carl Wilén: Till kritiken av den abstrakta utopismen Luc Boltanski: Vänstern efter maj 1968 och längtan efter den totala revolutionen Étienne Balibar: Marxismen och revolutionens idé. Det messianska momentet hos Marx Håkan Thörn: 1968: Eros och revolution Agneta Pleijel: Globala pulsslag. En intervju om revolutionsåren 1917 och 1968 med Agneta Pleijel Redaktörer: Hannah Ohlén Järvinen, Carl Wilén och Johan Örestig. Redaktion: Shabane Barot, Sam Carlshamre och Karin Jonsson.

The fourth and final volume of The New Press Postwar French Thought series provides a fresh map and analysis for understanding the history of ideas since 1945. This anthology collects the writings of celebrated philosophers along with work by thinkers highly regarded in France for the first time. It contextualises the material within a larger intellectual and political history and chronology, identifying antecedents and distinguishing four main phases or moments. Indispensable for understanding the development of postwar French philosophy as a whole.

John Locke's foundational place in the history of British empiricism and liberal political thought is well established. So, in what sense can Locke be considered a modern European philosopher? Identity and Difference argues for reassessing this canonical figure. Closely examining the "treatise on identity" added to the second edition of An Essay Concerning Human Understanding, Etienne Balibar demonstrates Locke's role in the formation of two concepts central to the metaphysics of the subject-consciousness and the self-and the complex philosophical, legal, moral and political nature of his terms. With an accompanying essay by Stella Sandford, situating Balibar's reading of Locke in the history of the reception of the Essay and within Balibar's other writings on "the subject," Identity and Difference rethinks a crucial moment in the history of Western philosophy.

Establishing a rigorous program of "symptomatic reading" that cuts through the silences and lacunae of Capital to reveal its philosophical core, Louis Althusser interprets Marx's structural analysis of production as a revolutionary break-the basis of a completely new science. Building on a series of Althussers's conceptual innovations that includes "overdetermination" and "social formation," Étienne Balibar explores the historical and structural facets of production as Marx understood them, scrutinizing many of the most fundamental points in Capital, as though for the first time.

As one of Louis Althusser's most brilliant students in the 1960s, Etienne Balibar contributed to the theoretical collective masterpiece of Reading Capital. Since then he has established himself among the most subtle philosophical and political thinkers in France. In Politics and the Other Scene Balibar deepens and extends the work he first developed with Immanuel Wallerstein in Race, Nation, Class. Exploring the theme of universalism and difference, he addresses such topical questions as European racism, the notion of the border, whether a European citizenship is possible or desirable, violence and politics, and identity and emancipation.

In Violence and Civility, Etienne Balibar boldly confronts the insidious causes of violence, racism, nationalism, and ethnic cleansing worldwide, as well as mass poverty and dispossession. Through a novel synthesis of theory and empirical studies of contemporary violence, the acclaimed thinker pushes past the limits of political philosophy to reconceive war, revolution, sovereignty, and class. Through the pathbreaking thought of Derrida, Balibar builds a topography of cruelty converted into extremism by ideology, juxtaposing its subjective forms (identity delusions, the desire for extermination, and the pursuit of vengeance) and its objective manifestations (capitalist exploitation and an institutional disregard for life). Engaging with Marx, Hegel, Hobbes, Clausewitz, Schmitt, and Luxemburg, Balibar introduces a new, productive understanding of politics as antiviolence and a fresh approach to achieving and sustaining civility. Rooted in the principles of transformation and empowerment, this theory brings hope to a world increasingly divided even as it draws closer together.

What is the relationship between cosmopolitanism and secularism—the worldwide and the worldly? While cosmopolitan politics may seem inherently secular, existing forms of secularism risk undermining the universality of cosmopolitanism because they privilege the European tradition over all others and transform particular historical norms into enunciations of truth, valid for all cultures and all epochs. In this book, the noted philosopher Étienne Balibar explores the tensions lurking at this troubled nexus in order to advance a truly democratic and emancipatory cosmopolitanism, which requires a secularization of secularism itself.Balibar argues for the idea of the universal against its particular dominant institutions. He questions the assumptions that underlie popular ideas of secularism and religion and outlines the importance of a new critique for the contemporary world. Balibar holds that conflicts between religious and secular discourses need to be reframed from a point of view that takes into account the cultural hybridization, migration and mobility, and transformation of borders that have reshaped the postcolonial age. Among the topics discussed are the uses and misuses of the category of religion and the religious, the paradoxical genealogy of monotheism, French laïcité’s identitarian turn, and the implications of the responses to the Charlie Hebdo attacks for an extended definition of free speech. Going beyond circumscribed notions of religion and the public sphere, Secularism and Cosmopolitanism is a profound rethinking of identity and difference that seeks to make room for a renewed political imagination.

What is the relationship between cosmopolitanism and secularism—the worldwide and the worldly? While cosmopolitan politics may seem inherently secular, existing forms of secularism risk undermining the universality of cosmopolitanism because they privilege the European tradition over all others and transform particular historical norms into enunciations of truth, valid for all cultures and all epochs. In this book, the noted philosopher Étienne Balibar explores the tensions lurking at this troubled nexus in order to advance a truly democratic and emancipatory cosmopolitanism, which requires a secularization of secularism itself.Balibar argues for the idea of the universal against its particular dominant institutions. He questions the assumptions that underlie popular ideas of secularism and religion and outlines the importance of a new critique for the contemporary world. Balibar holds that conflicts between religious and secular discourses need to be reframed from a point of view that takes into account the cultural hybridization, migration and mobility, and transformation of borders that have reshaped the postcolonial age. Among the topics discussed are the uses and misuses of the category of religion and the religious, the paradoxical genealogy of monotheism, French laïcité’s identitarian turn, and the implications of the responses to the Charlie Hebdo attacks for an extended definition of free speech. Going beyond circumscribed notions of religion and the public sphere, Secularism and Cosmopolitanism is a profound rethinking of identity and difference that seeks to make room for a renewed political imagination.

In Masses, Classes, Ideas, well-known French philosopher Etienne Balibar explores the relationship between abstract philosophy and concrete politics. The book gathers together for the first time in English nine of Balibar's most influential essays written over the last decade, which have been carefully revised and reordered in logical succession with an original preface.Balibar discusses the influence of political philosophy on collective movements, touching on issues of religious and class struggle, nationalism and racism, the rights of man and the citizen, and property as a social relation. He seeks to explain the novelty of Marxist philosophy and political theory with respect to the classical doctrines of "state" and "revolution." Masses, Classes, Ideas also examines the limitations and aporias which have become manifest in Marxist philosophy and critically assesses its legacy, offering a provocative contribution to the project of renewing democratic theory.

If fundamental political categories were represented as geometric shapes, citizenship would be one of those rotating polyhedrons with reflective surfaces that together create effects of light and shade. With extraordinarily acute discernment, the leading philosopher Étienne Balibar examines one by one the various faces of this object, more numerous - and far more fissured - than one would imagine. The question of what it means to be a citizen has, from the dawn of Western politics, been anything but clear and straightforward; and modernity has shown it to be even more enigmatic and contested.Inseparable from democracy, and the demands for equality and liberty from which democracy draws its origins, citizenship is constantly being redefined within the unresolved contradiction between universal principles and the discriminatory mechanisms that regulate membership of a political community.Not everyone is a citizen, even within one nation-state. It has been said that ?certain persons are in society without being of society?. The dynamics of inclusion and exclusion continue to generate dramatic asymmetries and create openings and closures, especially today in a time of particular fragility and when national sovereignty is in flux. So are there too many antinomies within citizenship? Balibar does not shy away from these antimonies, but he knows that to renounce citizenship would be to abandon the chance to create new modes of collective autonomy, in short, to democratize democracy.

If fundamental political categories were represented as geometric shapes, citizenship would be one of those rotating polyhedrons with reflective surfaces that together create effects of light and shade. With extraordinarily acute discernment, the leading philosopher Étienne Balibar examines one by one the various faces of this object, more numerous - and far more fissured - than one would imagine. The question of what it means to be a citizen has, from the dawn of Western politics, been anything but clear and straightforward; and modernity has shown it to be even more enigmatic and contested.Inseparable from democracy, and the demands for equality and liberty from which democracy draws its origins, citizenship is constantly being redefined within the unresolved contradiction between universal principles and the discriminatory mechanisms that regulate membership of a political community.Not everyone is a citizen, even within one nation-state. It has been said that ?certain persons are in society without being of society?. The dynamics of inclusion and exclusion continue to generate dramatic asymmetries and create openings and closures, especially today in a time of particular fragility and when national sovereignty is in flux. So are there too many antinomies within citizenship? Balibar does not shy away from these antimonies, but he knows that to renounce citizenship would be to abandon the chance to create new modes of collective autonomy, in short, to democratize democracy.

First published in French in 2010, Equaliberty brings together essays by Étienne Balibar, one of the preeminent political theorists of our time. The book is organized around equaliberty, a term coined by Balibar to connote the tension between the two ideals of modern democracy: equality (social rights and political representation) and liberty (the freedom citizens have to contest the social contract). He finds the tension between these different kinds of rights to be ingrained in the constitution of the modern nation-state and the contemporary welfare state. At the same time, he seeks to keep rights discourse open, eschewing natural entitlements in favor of a deterritorialized citizenship that could be expanded and invented anew in the age of globalization. Deeply engaged with other thinkers, including Arendt, RanciÈre, and Laclau, he posits a theory of the polity based on social relations. In Equaliberty Balibar brings both the continental and analytic philosophical traditions to bear on the conflicted relations between humanity and citizenship.

First published in French in 2010, Equaliberty brings together essays by Étienne Balibar, one of the preeminent political theorists of our time. The book is organized around equaliberty, a term coined by Balibar to connote the tension between the two ideals of modern democracy: equality (social rights and political representation) and liberty (the freedom citizens have to contest the social contract). He finds the tension between these different kinds of rights to be ingrained in the constitution of the modern nation-state and the contemporary welfare state. At the same time, he seeks to keep rights discourse open, eschewing natural entitlements in favor of a deterritorialized citizenship that could be expanded and invented anew in the age of globalization. Deeply engaged with other thinkers, including Arendt, Rancière, and Laclau, he posits a theory of the polity based on social relations. In Equaliberty Balibar brings both the continental and analytic philosophical traditions to bear on the conflicted relations between humanity and citizenship.

Many on the Left have looked upon "universal" as a dirty word, one that signals liberalism's failure to recognize the masculinist and Eurocentric assumptions from which it proceeds. In rejecting universalism, we have learned to reorient politics around particulars, positionalities, identities, immanence, and multiple modernities. In this book, one of our most important political philosophers builds on these critiques of the tacit exclusions of Enlightenment thought, while at the same time working to rescue and reinvent what universal claims can offer for a revolutionary politics answerable to the common.In the contemporary quarrel of universals, Balibar shows, the stakes are no less than the future of our democracies. In dialogue with such philosophers as Alain Badiou, Judith Butler, and Jacques Rancière, he meticulously investigates the paradoxical processes by which the universal is constructed and deconstructed, instituted and challenged, in modern society. With critical rigor and keen historical insight, Balibar shows that every statement and institution of the universal—such as declarations of human rights—carry an exclusionary, particularizing principle within themselves and that every universalism immediately falls prey to countervailing universalisms. Always equivocal and plural, the universal is thus a persistent site of conflict within societies and within subjects themselves.And yet, Balibar suggests, the very conflict of the universal—constituted as an ever-unfolding performative contradiction—also provides the emancipatory force needed to reinvigorate and reimagine contemporary politics and philosophy. In conversation with a range of thinkers from Marx, Freud, and Benjamin through Foucault, Derrida, and Scott, Balibar shows the power that resides not in the adoption of a single universalism but in harnessing the energies made available by claims to universality in order to establish a common answerable to difference.

Many on the Left have looked upon "universal" as a dirty word, one that signals liberalism's failure to recognize the masculinist and Eurocentric assumptions from which it proceeds. In rejecting universalism, we have learned to reorient politics around particulars, positionalities, identities, immanence, and multiple modernities. In this book, one of our most important political philosophers builds on these critiques of the tacit exclusions of Enlightenment thought, while at the same time working to rescue and reinvent what universal claims can offer for a revolutionary politics answerable to the common.In the contemporary quarrel of universals, Balibar shows, the stakes are no less than the future of our democracies. In dialogue with such philosophers as Alain Badiou, Judith Butler, and Jacques Rancière, he meticulously investigates the paradoxical processes by which the universal is constructed and deconstructed, instituted and challenged, in modern society. With critical rigor and keen historical insight, Balibar shows that every statement and institution of the universal—such as declarations of human rights—carry an exclusionary, particularizing principle within themselves and that every universalism immediately falls prey to countervailing universalisms. Always equivocal and plural, the universal is thus a persistent site of conflict within societies and within subjects themselves.And yet, Balibar suggests, the very conflict of the universal—constituted as an ever-unfolding performative contradiction—also provides the emancipatory force needed to reinvigorate and reimagine contemporary politics and philosophy. In conversation with a range of thinkers from Marx, Freud, and Benjamin through Foucault, Derrida, and Scott, Balibar shows the power that resides not in the adoption of a single universalism but in harnessing the energies made available by claims to universality in order to establish a common answerable to difference.

No-one and nothing, not even the Congress of a Communist Party, can abolish the dictatorship of the proletariat. That is the most important conclusion of this book by Étienne Balibar.Balibar spells out his reasoning against the background of the 22nd Congress of the French Communist Party, which decided to 'drop' the aim of the dictatorship of the proletariat and to substitute the objective of a 'democratic' road to socialism. His concrete references are therefore usually to arguments put forward within the French Party. But it is quite obvious that the significance of this book is much wider, not least because, in spite of the important political and economic differences separating the nations of western Europe, many of their Communist Parties are evolving in an apparently similar ideological direction, and indeed appear to be borrowing arguments from one another in support of their new positions.

In Masses, Classes, Ideas, well-known French philosopher Etienne Balibar explores the relationship between abstract philosophy and concrete politics. The book gathers together for the first time in English nine of Balibar's most influential essays written over the last decade, which have been carefully revised and reordered in logical succession with an original preface.Balibar discusses the influence of political philosophy on collective movements, touching on issues of religious and class struggle, nationalism and racism, the rights of man and the citizen, and property as a social relation. He seeks to explain the novelty of Marxist philosophy and political theory with respect to the classical doctrines of "state" and "revolution." Masses, Classes, Ideas also examines the limitations and aporias which have become manifest in Marxist philosophy and critically assesses its legacy, offering a provocative contribution to the project of renewing democratic theory.

Exploring the limits of and contradictions of transitional justice

Exploring the limits of and contradictions of transitional justice