According to classical and modern political philosophy from Hobbes via Kant and Hegel to Marx, one becomes a citizen by transforming one’s family and social rootedness into a juridical and/or political existence. By insisting on the precariousness of politics, Judith Butler and Marc Abélès challenge the classic distinctions, such as between private and public, by showing how the immanence of conflicts and their contingency is constitutive of the emergence of politics today. In thinking politics beyond the state, both Butler and Abélès conceive the political place as the intersection of various dimensions of a concrete space where the perilous exposition of bodies is rendered visible. It is against this background that the author departs from an ontology of precariousness insofar as this ontology tends to obscure the radical contingency of freedom as the latter is always a freedom under multiple conditions. In order to render the contingency of the creation of a political space visible, it is therefore necessary to pay attention to the social and historical conditions of such a creation. A non-ontological conception of precariousness in politics, by contrast, makes it possible to explore the surprising proximity between the methods used in psychoanalysis and political anthropology. Psychoanalysis has some affinities with politics insofar as it constructs, just like politics, a site for wandering. However, while psychoanalysis is not to be assimilated to politics insofar as it concerns individual singularities and not collectives, is can nevertheless provide precious instruments for the analysis of political situations.Za klasično in moderno politično filozofijo od Hobbesa prek Kanta in Hegla do Marxa postanemo državljani, ko svojo zakoreninjenost v družinske in družbene vezi spremenimo v pravni in/oziroma politični obstoj. Judith Butler in Marc Abélès, s tem da poudarjata prekarnost politike, postavljata pod vprašaj klasične distinkcije, kot je ločevanje med zasebnim in javnim, ko pokažeta, da sta imanentnost in kontingentnost konfliktov konstitutivna za vznik politike danes. Ker mislita politiko onstran države, tako Butler kot Abélès pojmujeta politični prostor kot križišče različnih razsežnosti konkretnega prostora, kjer postane vidna prekarnost teles. Opirajoč se na ta dognanja, se avtorica distancira od ontologije prekarnosti, kolikor le-ta zamrači radikalno kontingentnost svobode, ki je vedno svoboda pod različnimi pogoji. Zato da bi lahko naredili vidno kontingentnost ustvarjanja političnega prostora, je zato nujno upoštevati konkretne družbene in zgodovinske pogoje takega ustvarjanja. Neontološko pojmovanje prekarnosti politike pa nasprotno omogoča pokazati nenavadno bližino metod, ki jih uporabljajo v psihoanalizi in politični antropologiji. Psihoanalizi in politiki je skupno to, da konstruirata prostor za tavanje. Toda če psihoanalize vseeno ni mogoče priličiti politiki, kolikor ima namreč opraviti s posameznimi singularnostmi in ne kolektivi, pa vseeno lahko ponudi orodja za analizo političnih situacij
