On Universals

Constructing and Deconstructing Community

Étienne Balibar, Joshua David Jordan

• Publisher: Fordham University Press
• Year: 2020
• ISBN:
  9780823288571
• Edition: 1
• Topic: Politics & International Relations
• Subtopic: Political History & Theory
• Index: Politics & International Relations

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.

1

RACISM, SEXISM, UNIVERSALISM

A Reply to Joan Scott and Judith Butler

Several years ago, I published two texts in which I set forth propositions concerning the paradoxes and ambiguities of the notion of universalism.¹ Not, I should point out, in order to recommend that the notion be abandoned or morally or politically disqualified, but rather to examine its construction, transformation, and continual refoundation.

In the first of these texts,² I attempted to show that one cannot clearly demarcate the two apparently antithetical notions of racism and universalism (or declared antithetical in most “antiracist” discourses, whose common and quasi-official basis is ethical humanism). I showed that “universalism and racism are determinate contraries, which is why each of them affects the other from the inside.” As such, an element of universality and anthropological universalism (a certain conception of the human essence or human model) is always at work in the constitution of modern racist discourses (which hierarchize human types or groups according to their differential relationship to that essence or model). Likewise, an element of discrimination and even of generic exclusion is always involved in the constitution of a general idea of the human that identifies human characteristics or fundamental values and in so doing invests them with a normative function.

In the second text,³ I attempted to apply an analytical schema inspired by Lacan (the tripartition of the real, the imaginary, and the symbolic) to what seemed to me the intrinsic equivocity of the notion of the universal or universality. I examined in their opposition and interdependence what I called a “real universality” (not only the interaction between individuals and communities within the same “world” or the same “globalization,” but also their assignment to unequal positions of “majority” and “minority” status within relations of domination); a “fictive universality” (the constitution of ethical norms through which, in every institutional community, the identity of subjects is socially recognized as well as internalized by the subjects themselves); and lastly, an “ideal” or “symbolic” universality (in which community affiliations are challenged, not in the name of some idea of humanity, but in virtue of a claim to equal freedom or emancipation made by classes struggling against various forms of domination). I then took up the example of feminism and what I called, following Françoise Duroux’s use of terminology borrowed from Jean-Claude Milner, the “paradoxical class” of women in order to show how such a claim can at once be maintained by a particular group, or, more precisely, by a particular difference, and yet concern an entire society, for it tends to subvert, to reconstitute on different bases, the political relation itself (which, in modern societies, most often goes by the name of citizenship).⁴

Now, it turns out that these two sets of propositions have been used in ways that to a certain extent pit one against the other. Although they were already somewhat at variance (insofar as those propositions relating to racism tended to describe the negative side of universalism as a historical positive, whereas those relating to emancipatory and, specifically, feminist movements tended to conceptualize the infinite negativity that gives universalism its capacity for political subversion), both nonetheless aimed to problematize the relationship between the universal and the community (in German, Allgemeinheit and Gemeinwesen, which immediately highlights the proximity of the two notions) or between identity and difference. At the very least, some interpretations have favored only one set of propositions without drawing the same theoretical conclusions.

The contrasts have struck me as all the more interesting because they have arisen in particular in the work of feminist theorists engaged in reflection and action devoted to transforming citizenship and, through that transformation, the very institution of the political in contemporary democracies. I have thus felt it necessary to focus more seriously on the question of the construction of the universal. I have especially had to reexamine the link between a critique of particularism, communitarianism, and discrimination and the recognition of the value and anthropological implications of differences. It hasn’t seemed sufficient merely to juxtapose a negative side and a positive side. These are some of the initial elements of the reexamination that I would like to present here, beginning with some brief remarks about the discussions to which I have just alluded.

In Judith Butler’s “Sovereign Performatives,” a 1995 essay from her collection Excitable Speech: A Politics of the Performative,⁵ Butler refers to my essay “Racism as Universalism.” She wonders whether the thesis I develop in it—namely, that racism is present at the core of “current [or dominant] notions” of universality—can be reconciled with a normative, political use of the universal that aims to legitimize state suppression of hate speech (racist and sexist discourses). Certain “radical” theorists, often legal experts, call for precisely this, employing a specific category of performativity that allows them to erase the distinction between speech that produces effects (racist and sexist insults, for example) and acts (notably, acts of violence and discrimination). Butler maintains that while the dominant institutional forms of universalism are themselves closely connected with racist and sexist representations, as I argued, one cannot assume a consensus about universalist values (like equality) in order to make the state responsible for eliminating the verbal violence that stigmatizes minorities. Rather, we must recognize a “vulnerability” that inexorably affects the relationship individuals have to a shared language over which they have no control and, at the same time, implement strategies that counter violent racist and sexist speech, strategies that lay the groundwork for extending universality to disqualified groups or behaviors and challenge universality’s normative naturalization of differences.

Joan Scott, in the introduction to the French edition of her book on history and politics Only Paradoxes to Offer,⁶ connects her own plea for a “pluriversalist universalism,” the latter based on the history of modern feminism and the contradictions of the French model of citizenship, with my use of the notions of “paradoxical class” and ideal universality, which tend to transform the community as such instead of integrating this or that “minority” into the given community of citizens—especially when the minority in question comprises half of humanity:

The paradox that this book examines is that born from the coexistence within republican discourse of two contradictory universalisms: abstract individualism and sexual difference. Whatever the specificities of their demands may have been […], feminists had to fight against exclusion and for universalism while appealing to women’s difference—the very difference that led to their exclusion in the first place.⁷

But this is possible only if women, dissociating the idea of gender difference from that of women’s “generic” particularity or essence, appear in their demand for parity with men as the true representatives of an ideal of liberty and equality that forms the basis of citizenship, an ideal that that same citizenship has historically been unable to fulfill.

These two readings do me a great honor, but they are unsettling as well. It surely wouldn’t be right to overemphasize the opposition between them, since they largely converge in denouncing the collusion between discrimination and abstract or, if one prefers, “bourgeois” universalism. Yet they are undeniably pulling in opposite philosophical directions. They can do so because the texts to which they refer contain an undeniable ambivalence. The question is whether this ambivalence stems from my choice of words, thus betraying their inadequacy, or from the thing itself, thus betraying its complexity. Butler has me say that universality cannot be established without excluding and hence that it necessarily contradicts itself; Scott has me say that every exclusion is open to the challenge posed by those who turn that exclusion’s own principles against it. Whereas Butler’s point of view concerns the subject and the strategies of subjugation or resistance that intersect within the subject, Scott’s point of view concerns the citizen (more specifically, the female citizen) and how its institution transcribes and perhaps even formulates “human rights.” At the very least, this ambivalence calls for some clarification, for it confirms the idea that universalism cannot simply be grouped among instances of domination (as theorists of difference and the right to difference tend to do) or among instances of liberation (as theorists of equality and the progress of equality tend to do), but represents, as I have suggested, the “site of struggle” against structural domination and the violence to which it leads. But this ambivalence raises the problem of how to apply in practice a principle of decision that differentiates universalism or allows one to choose conjuncturally among its various uses. At the same time, it raises the philosophical question of whether the deconstruction of the apparent obviousness or simplicity of universalist discourses might not expose oppositions that are more fundamental or more determinant than those between universalism and particularism or universalism and discrimination. I am thinking in particular of the opposition between universality as “inclusion” or “integration” (which I have elsewhere called extensive universality) and universality as “nondiscrimination” (which I have termed intensive universality), between emancipatory insurrection (which may not necessarily be violent or limited, of course) and the legal constitution of rights, and, finally, between the objective egalitarian norm and subjective singularity or exception.⁸ All these questions are part of an overarching examination of the relations between the institution, the community, and individual and collective identity, relations that, in my opinion, fall within the province of philosophical anthropology and must—for reasons I will briefly indicate in my conclusion—be accorded fundamental importance for philosophy, and especially political philosophy (although, as the reader probably already knows, I essentially make no distinction between political philosophy and philosophy as such).

Rather than set out to answer these questions, I will simply position them in the following order. First, I will return to a hypothesis that I advanced several years ago and that seems to me particularly imperiled by the interpretive ambiguities surrounding the idea of universality I have just evoked. I will then try to show why we should assign central importance to the institution when examining the paradoxical relationship between racist or sexist discrimination and universalist discourse. This analysis will then lead me to posit, on the specifically philosophical level, a concept of “anthropological difference” that should help to distinguish between several uses of the—inextricably metaphysical and political—notions of identity, human essence or nature, norms, and normativity. Finally, by way of concluding hypotheses, I will consider what constitutes the apparently ineluctable paradox underlying the relationship between the politics of emancipation (or as one could also say, with some caution, a “politics of human rights”) and the political community. Quite an ambitious program, you might say, and yet I can only claim to provide a general outline.

RACISM AND SEXISM: A SINGLE “COMMUNITY”?

The hypotheses that I believed I could advance in previous work concerned the paradoxical relationship between racism and universalism in the modern era. Of course, many historians and analysts agree that racism in its different variants—whether biological racism, based on the myth of racial inequality and thus on a division of the human species into distinct “races,” or cultural racism, based on the transformation of linguistic or religious traditions into inherited antagonisms, as in the case of antisemitism—is an essentially modern phenomenon. However, the most important thing for me was basically to distinguish a simple social and political utilization of universalism by a system of domination that appropriates universalism for itself in some “private” way (as we see notably in the history of European colonialization and, more generally, in the Eurocentrism or Western-centrism engendered by colonialization) from an intrinsic determination of universalism by racism, and vice versa.

In this regard, I showed that the representations of a racial or cultural hierarchy constitute a crucial part of the process whereby nations imagine their own “election”—that is, the mission with which they believe themselves invested to save, govern, or free the world from the evil overwhelming it. Moving in the other direction, I also showed, following Michèle Duchet and the theorists of the Frankfurt School, that the representation of human progress as advancing toward knowledge and democracy is inseparable from the identification of “values” (the values, for example, of individualism or rationality) according to which human groups are in turn hierarchized and virtually differentiated according to the greater or lesser capacity they demonstrate to adopt those values as their own.⁹ In other words, I wondered if it would be possible to identify what comprises the essence of man or the telos (the “ends”) of the human species without positing types of perfection or imperfection (the “superhuman,” the “subhuman,” civilized man, and the barbarian), without establishing external and especially internal “frontiers of the human.” But above all I tried to identify the subjective roots of this essence without neglecting the objective historical conditions in which such an ideological formation comes to be crystalized (a formation that one could, with Immanuel Wallerstein, correlate with the capitalist world-economy and its specific “worldview”). I thought I could link these subjective roots to what I called a desire for knowledge inseparable from the “being-in-the-world” of individuals and collectivities, which leads them to imagine their own identity, or their own “place” within the multiplicity of the human species, in a fixed and univocal way—that is, through the classification and naturalization of differences. The function of this desire for knowledge led me to hypothesize that the “racist community,” within which dominant groups (but perhaps also dominated groups) project their own identity or shared essence and from which, in imagination, they exclude others, is probably not fundamentally different from the “sexist community” (in particular, the “male” community or, more precisely, the community based on virile misogynous and homophobic values) and may even coincide with it in practice.¹⁰ I based my hypothesis on the observation of the persistent sexual connotations of the racist imaginary and the persistent racist connotations of the sexist imaginary, on the complementarity of functions that racism and sexism fulfill in the development of nationalism and especially of nationalism’s aggressive and militaristic forms, as well as, conversely, on the positive example that feminism provides of effective antiracist practice. The latter does not aim to destroy the enemy, following a model that the democratic “class struggle” has itself not fully repudiated, nor simply to empower the dominated, but rather to decompose and recompose the community, a process that involves transforming the community’s “customs” and collective unconscious as well as its ways of thinking.

To my mind, presenting things in this manner has always had the advantage of demonstrating that racism and sexism are rooted in (essentially unconscious) processes of identification that constitute personality and that are at the same time inseparable from individuals’ membership in a community (and from their “formation” for that community). As Freud showed in his 1921 book Massenpsychologie und Ich-Analyse (Group Psychology and the Analysis of the Ego), racism and sexism are thus representative of the same “cultural discontent.” On the other hand, this line of argument also runs into considerable difficulties, which Judith Butler’s analyses bring to light. For racist or sexist processes of domination (and the violence to which they lead) naturally tend to instrumentalize not only their respective prejudices (and thus to mutually reinforce one another) but also the resistan...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright
• Contents
• Preface: Equivocity of the Universal
• Half Title
• 1. Racism, Sexism, Universalism: A Reply to Joan Scott and Judith Butler
• 2. Constructions and Deconstructions of the Universal
• 3. Sub Specie Universitatis: Speaking the Universal in Philosophy
• 4. On Universalism: In Dialogue with Alain Badiou
• 5. A New Quarrel
• Notes
• About the Author and Translator
• Series Page