Sapere diviso e condiviso

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L'uguaglianza è immanente o trascendente ?

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Jacques Rancière : dalla rottura con Althusser alle scene dell'emancipazione

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La verifica dell’uguaglianza: l’emancipazione da Jacotot a Rancière

Rancière looks at the conditions of an emancipation that he means, in a Kantian way, as emergence from nonage; and he considers such an emergence starting from a notion of formal equality to be verified in the field in which a natural inequality is presumed, as the social field. However, instead of thinking such a field as a place from which the claim of emancipation is spread, Rancière focuses on the critique of social sciences which epistemologically constituted it. This setting of his reflection depends on how the author, in a certain phase of his theoretical path, had made use of Jacotot. In the first half of the 19th century Jacotot envisioned, by practicing it, a concept of emancipation of which the article proposes a historical-theoretical mapping. The latter will show that Jacotot was critically dealing with the evolution of 18th century French materialist thought which, from a certain perspective, is the source of 19th century positivism. Rancière took up and even embedded Jacotot’s thought in order to address the stakes of his present and to develop an idea of equality as a «method» of emancipation.Rancière riflette sulle condizioni di un’emancipazione intesa, kantianamente, come uscita dallo stato di minorità; e pensa tale uscita a partire da una nozione di uguaglianza formale da verificare nell’ambito in cui si presume ci sia una disuguaglianza naturale, come quello del sociale. Tuttavia, anziché ragionare su quest’ambito come luogo da cui si sviluppa l’istanza dell’emancipazione, Rancière si concentra piuttosto sulla critica alle scienze sociali che lo hanno costituito epistemologicamente. Tale impostazione della sua riflessione dipende dalla maniera in cui l’autore, in una certa fase della sua traiettoria teorica, si è appropriato del pensiero di Jacotot. Questi, nella prima metà dell’Ottocento, ha ideato, praticandolo, un concetto di emancipazione di cui l’articolo propone una mappatura storico-teorica. Da questa emergerà come Jacotot facesse i conti criticamente con l’evoluzione del pensiero materialista francese settecentesco che, da una certa prospettiva, è il germe del positivismo ottocentesco. Rancière ha ripreso e perfino incorporato il pensiero di Jacotot per rispondere a delle poste in gioco del suo presente e sviluppare un’idea di uguaglianza come «metodo» dell’emancipazione

Démocratie et reconnaissance : l’émancipation au XIXe siècle dans la pensée de Jacques Rancière

Récemment, le débat concernant la pensée politique est en venu aborder les concepts de démocratie et de reconnaissance. Jacques Rancière est surtout connu pour ses idées sur la démocratie, mais ses recherches sur l’émancipation ouvrière au XIXe siècle en France l’ont amené à proposer des réflexions importantes sur la question de la reconnaissance. En partant de l’idée de « post-démocratie », la présente recherche remarque qu’il n’y a pas chez Rancière une « théorie » de la démocratie ou de la reconnaissance qui donnerait de ces concepts une définition complète, mais que ces deux concepts sont l’occasion d’une « intervention critique » en faveur de « la part des sans-part ». On montre également que la manière dont Rancière a développé cette intervention a pris des formes différentes. Dans sa période de la maturité, il a identifié l’espace social à la « police », en risquant ainsi de produire une dichotomie entre le social et la « politique ». Néanmoins, dans cette même période, il a pensé l’agentivité du sujet socio-politique entre le social et la politique. Ce continuum du social et du politique avait été amplement exploré dans les années 1970, à l’occasion de ses premiers écrits sur la « parole ouvrière » des années 1830-1851, qui était interprétée comme une expérience qui ré-tord ou dé-tord la non-reconnaissance par la nomination d’un sujet supplémentaire. Dans les années 1980, Rancière a changé de position en mettant au second plan l’expérience sociale et en centrant l’analyse sur l’expérience individuelle. Il a ainsi abouti à une conception « suspensive » de la reconnaissance. Pour faire ressortir les enjeux de cette transformation, cette thèse pose Rancière au cœur du débat contemporain par l’intermédiaire de confrontations critiques avec des auteurs et des traditions de pensée. La conclusion générale est qu’il faut entendre l’« intervention critique » de Rancière comme une manière de penser et d’intervenir déterminée par les expériences du tort.Recent debates on political thought often circle around the concepts of democracy and recognition. Jacques Rancière is mostly known for his work on the former, but in his archival studies of the Nineteenth Century French workers’ movement the latter appears central. Starting from his idea of “post-democracy”, this study claims that Rancière doesn’t have a “theory” of democracy or of recognition that would provide an exact explanation of what these concepts mean. Rather, both are objects of a “critical intervention” in favour of “the part that has no part” in the political space. However, the way in which Rancière develops his intervention has taken different forms. In fact, in his mature period he classifies the social space as the “police” order in a way that risks to produce a dichotomy with “politics”. At the same time, he nonetheless thinks the agency of the socio-political subject between the domain of the social and the domain of politics. Such an interrelation has been explored extensively in the 70s, in his early writings on the “workers’ speech/voice” [parole ouvrière] of 1830-1851 as a social experience twisting the non-recognition by means of the nomination of a supplementary subject. In the 80s, Rancière changed his position moving away from the analysis of the social experience while scrutinizing more deeply the individual experience of the wrong. The goal was a “suspensive” idea of recognition. Thus, to evaluate such a transformation, this dissertation places Rancière’s work in the contemporary debate through critical confrontations with some thinkers and traditions. Finally, the study stresses that the Rancièrian “critical intervention” should be understood as a way of thinking and intervening informed by the experiences of the wrong

Compte-rendu de : Marx, prassi e soggettività, compte rendu de l'ouvrage de Guido Grassadonio, Libertà, prassi, soggettività : La filosofia di Marx

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Gli orizzonti della cittadinanza, compte rendu de : Étienne Balibar, Cittadinanza, Consecutio temporum [en ligne]

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Per un’epistemologia critica dell’esperienza socio-politica: la parola operaia francese degli anni Trenta del XIX secolo e la prospettiva di E.P. Thompson

The essay starts from the worker’s speech appeared in France during the 1830s by reading a Parisian printer’s «response» to an article on Canuts revolt in Lyon. The aim is that of using this speech in order to suggest an epistemology which reflects on the way in which critical thought should be informed by socio-political experiences. The reference of such an epistemology is E. P. Thompson. In fact, the essay considers the British historian’s perspective as an overcoming of the unilateral accent that the contemporary critical thought, notably Honneth’s emphasis on the socio-cultural characteristics and Rancière’s reflections on the political-enunciative aspects. Il saggio muove dalla parola operaia emersa nella Francia degli anni Trenta del XIX secolo tramite la lettura della «risposta» di uno stampatore parigino a un articolo sulla rivolta dei canuts di Lione. Il proposito è di usare questa parola al fine di suggerire un’epistemologia tesa a riflettere sul modo in cui il pensiero critico dovrebbe essere i-formato dalle esperienze socio-politiche. Il riferimento di questa epistemologia è E.P. Thompson. Il saggio considera infatti la prospettiva dello storico britannico come un superamento dell’accento unilaterale che il pensiero critico contemporaneo, in particolare quello delle riflessioni di Honneth e di Rancière, pone in un caso sull’aspetto socio-culturale, nell’altro su quello politico-enunciativo

Dalla Struttura alle Scene. Riflessioni sull'itinerario teorico e politico di Jacques Rancière

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Repartir du travail, précaire ! Sur Patrick Cingolani, Révolutions précaires. Essai sur l'avenir de l'émancipation

En insistant sur le mot polysémique « précaire », Patrick Cingolani montre, dans son ouvrage Révolutions précaires. Essai sur l'avenir de l'émancipation, qu'il faut repenser le travail comme le lieu d'élaboration d'une sociabilité alternative à la logique capitaliste. Sa réflexion porte sur une « dimension affective au travail » qu'il voit déployé aujourd'hui de façon très similaire à la manière dans laquelle elle s'est manifestée dans l'émancipation au XIXe siècle, notamment chez le menuisier Louis-Gabriel Gauny