By Wesley C. Swedlow

"Against the Personification of Democracy" deals a brand new concept of political subjectivity that places the problem of wish into the leading edge, utilizing Lacan to learn key figures in political philosophy. "Against the Personification of Democracy" bargains a brand new concept of political subjectivity that places the drawback of hope into the vanguard. by utilizing Lacan to learn key figures in political philosophy, the e-book demonstrates why democratic idea - consultant or radical - is not just useless by way of the simplest type of political cohabitation, but in addition effective of harmful and self-defeating forces. An fundamental textual content for a person attracted to political thought, political philosophy, and democratic idea, "Against the Personification of Democracy" opinions confident theories of sovereignty via its research of political subjectivity and the matter of hope. extra importantly, it offers a very common idea of democratic cohabitation that escapes political wish and hence the scapegoats of democratic failure, let alone the nervousness of the impossibility of the democratic promise.

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At the heart of human interaction beats a base compulsion; namely, the desire for power, a decidedly non-Wittgensteinian concept. When the search for power is ruled by the passions, it tends toward the ruination of society and all its accomplishments. For as the end of the above quote indicates, when the passions are the final arbiter of any debate, each individual’s quest for dominance overtakes the fruits of reason, resulting in a constant attempt to trump others in order not to be right so much as to win.

For such contempt is a breach of all his laws at once. ”70 Noting that intention is fundamental to the law, Hobbes later goes on to argue both that the law is the “public conscience”71 and that the sovereign must instill in his or her subjects a moral understanding of this conscience: “. . they are to be taught that, not only the unjust facts, but the designs and intentions to do them . . ”72 While Hobbes does not go so far as to create a structure as thorough as Althusser’s ‘interpellation’ (in which a subject formation occurs on the level of the minutiae of everyday life, occurs, in fact, before one is born73), he comes quite close: “.

22 Reason thus entails distinguishing the connections of things by a process of addition and subtraction. Later in the text Hobbes will indicate that these things are in fact names grounded in definitions, a move made in all three of his systems. Hobbes thus creates a mathematic definition of reason—one sees the relations of meanings to one another by marking their possible combinations and subtractions. We are not, however, working here with a simplistic correspondence theory of meaning due to the fact that definitions, the core parcels of reckoning, are somewhat arbitrarily grounded.

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