Download Blanchot's Communism: Art, Philosophy and the Political by Lars Iyer PDF

By Lars Iyer

Iyer argues for the transformative strength for philosophy and political perform of the concept of Maurice Blanchot. The booklet lines Blanchot's advanced negotiations of the idea of Hegel, Heidegger, Bataille and Levinas, which allowed him to increase his distinct account of the murals and his account of the outlet to the opposite. Iyer additionally examines the importance of Blanchot's interventions in French political lifestyles, specifically, his participation within the occasions of may possibly 1968.

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The crushed face and the fading cavewalls are a figure for a certain event that does not befall the artwork from without as a kind of empirical accident that is easily erased, but would attest to a reserve that supplements and disturbs historiographical and evolutionary accounts of the origin of the human being. Blanchot would confront us anew with the artwork in its materiality, its ineradicable historicity. In wresting art from historiography and, thereby, from discourses on the history of art and art criticism, he also invites a reconception of the step into humanity – the step into history.

Introduction: The Claim of Communism 11 always, as Blanchot emphasises, a friendship that passed through a friendship with philosophy. And perhaps their friendship always recalls Heidegger’s Being and Time, which they both admired as students at Strasbourg. Contra Heidegger, Levinas argues that philosophy must always answer to friendship, to fraternity, understood as the relation to the other person, as the opening of the ethical and the opening to God. Blanchot’s response to Heidegger is, to say the least, more equivocal.

One might say that he turns one experience of finitude against another, and, in so doing, passes over both. Death, experienced now in The Beast in Me 25 terms of a capacity, of what is possible for me, permits the overcoming of the insecurities Bataille invokes. The human being dies, for Kojève, but it is still able to integrate its adventures, reclaiming them by subordinating them to the measure of identity. Yet for Bataille and Blanchot, insecurities remain, which means, in this context, that there are certain experiences that cannot be so integrated, suggesting a kind of weakness or lack relative to the automatic movement of identification.

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