“Infrapolitics in-between” Thinking with Heidegger, Foucault and Schürmann. By Maddalena Cerrato.

[Here there are some notes about what we were discussing throughout the first two sessions of the seminar….I apologize in advance for my still unsteady english…especially since I do not have the english versions of the texts I am referring to…] During the seminar’s last session, at some point, Alberto posed the question “What happens before subjectivation?”, as a question that could lead toward the space where infrapolitical theoretical practice takes place. So, taking that as a Leitfrage (leading question) and working with Heidegger and Foucault in their indirect connection through Schürmann’s reflexions on both of them, I would like to try suggest the possibility of thinking infrapolitics as a possible “in-between” (something like the heideggerian der Zwishen) subjectivations. The Dasein is always-already thrown into a world, or in Foucaultian terms we could say that individual is always-already subject to the normative order of the regime of truth in force. And that world, that regime of truth, always historically determined, constitutes the arché, the principles of a subjectivation where the human being find himself always-already thrown, insofar as an radically historical being (this is the Da of the Dasein). I would say that this is the archic, historical and heteronomous subjectivation, that constitutes the individual as a subject, gives form to his consciousness, and that is interiorized as identity, or perhaps better as multifold overlapping identities. As Schürmann wrote in his beautiful essay about Foucault: “ ‘Self-identity’, endlessly invoked, thus results from interiorized, although heteronomous, subjection. Self-identity is self-objectivation accepted and enforced as self-subjection.” For Foucault, indeed, government of the individuals happens always in a double modality: the exterior domination, through which the individual is subject to the norm and to the other’s control, and, on the other hand, the identitarian recognition, through which the individual is tied to an interiorized form of the normative framework. “This form of power applies itself to immediate everyday life which categorizes the individual, marks him by his own individuality, attaches him to his own identity, imposes a law of truth on him which he must recognize and which the others have to recognize in him. It is a form of power which makes individuals subjects. There are two meanings of the word subject: subject to someone else by control and dependence, and tied to his own identity by a conscience or self-knowledge. Both meanings suggest a form of power which subjugates and makes subject to.” (Foucault, The Subject and the Power) This is the first subjectivation, that I would say corresponds to the identitarian fiction, referring to last week’s meeting and to Derrida’s ’64 seminar the ontic metaphor through which the Dasein thinks about himself…, the auto-hetero-grafic metaphorization…where the hetero- implies a normative element. The subjectivation to which Alberto’s leading-question referred, is a second subjectivation, the properly political one, the one in force of which the individual (as a single human being as well as a collective individual) acts insofar as (the als structure)…a specific political subject. This is a “willful” subjectivation that one can say works as the arché of a specific political practice. It can and cannot follow directly from the first subjectivation…in form of continuance as well as reaction/inversion… So, with respect to what we were talking about on Tuesday, what about thinking infrapolitical practice as an an-archic theoretical praxis that irrupts in between the two subjectivations? What about thinking the infrapolitical irruption as the possibility of a not-dialectic mediation that can possibly open up the possibility of a political subjectivation autonomous and an-anarchic with respect to normative horizons of a specific regime of truth into which we have always-already been thrown? In this sense, I would say that infrapolitics is a critical-deconstructive practice, a demetaphorization that takes as a departure point the excess, the difference, the difference, the trace, the secret, the haunting…the rest.. with respect to the first subjectivation, this is our thrownness, as well as with respect to the second one in its form of coming-toward-itself, of a possibility always-already there, in the perspective of the ectasis of Heideggerian Dasein‘s temporality…. It operates as a not-dialectic, not-normative, an-archic mediation that interrupts the self-identity of the consciousness, and that, at the very same time, takes a distance from, or interrupts the “transparency” of political response that is coming. Such a practice can be neither teleological nor deontological, since it cannot be founded on any universal principle and so it cannot become an object of either a prescription or a doctrine which could be handed down or taught. It cannot be guaranteed, it can be neither founded nor postulated as necessary: it can only happen as an act of thought whose possibility is always-already there…this is, I would say, because of what Heidegger called the ontic-ontological priority of Dasein. It can happen and it does not really matter whether in a more or less narrative form…what does matter is that it keeps a “distance from its own taking a distance.”…