By Jean-Luc Nancy, François Raffoul
Identity: Fragments, Frankness is a wealthy and strong essay at the inspiration of id and on the way it operates in our modern global. unlike a number of the makes an attempt to hold to proven identities or to affiliate identification with doubtful agendas, Nancy exhibits that an id is often open to alterity and its transformations.
Against cynical projects that search to instrumentalize the query of identification in an try to control sentiment opposed to immigration, Nancy problematizes anew the notions of identification, kingdom, and nationwide id. He seeks to teach that there's by no means a given identification yet regularly an open strategy of identity that keeps an publicity to distinction. hence id can by no means function as a self-identical topic, akin to "the French."
Ultimately, for Nancy, one doesn't have an id yet has to develop into one. it is easy to by no means go back to a self-same identification yet can simply search to find oneself inside of distinction and singularity. Nancy exhibits the deadlock of a definite belief of identification that he calls the "identity of the identifiable," which refers to a couple everlasting, given, immense id. towards such identification, Nancy deals the identification of no matter what or whoever invents itself in an open means of publicity to others and inner distinction. for this reason, an id is rarely given yet "makes itself by means of looking and inventing itself." One doesn't have an identification, yet is an identification. id is an act, no longer a state.
This vital booklet will offer much-needed philosophical rationalization of a fancy and strategic concept on the heart of many present occasions and discussions.
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Additional info for Identity: Fragments, Frankness (Commonalities
Trans. 电 o. EMPIR 在 s 1. We know that for Michael Hardt and Antonio Negri , "empire" as they understand it has as its correlate and threat the "multitude;' whose Notes to pages 30-39 45 concept is opposed to that of "people:' To initiate a discussion , one would , of course , have to clearly identi马T the concepts designated in each case by these words: Perhaps there are some intersections between their "multitude" and the "people" as 1 am trying to think it. But the more fundamental point is elsewhere: It is in the fact that for them everything remains caught under a "politics" that must always in the final analysis be an integration or a salvation of life as a whole.
From one to the other, there is permanent contact and permanent dehiscence. One is then bound to lose oneself in one or the other. Surely, one does not lack a few markers whÌCh indicate a continuity and which allow one to speak of an 22 Who? "identity" -although it is understood a priori that one could never reduce the infinitesirnal chara c: ter of the point or the rigorously unfigurable c: haracter of the path. " For instan c: e, who were the Salian Franks? All it takes is a diffá咽' ent intonation to sh的 frorn a request for inforrnation (dates , places , c: ustorns ofthis people) toward a questioning ofbeing-but who were they, in truth?
Lere is no doubt that the European invention of the nation-state has blurred at least two types of identity: that of the people as 1 have described it , which is that of the identity that makes itselfby searching for itself and inventing itself, and that of an enti 1'ely different order-the identity of the recognizable or identi且 able [repérableJ. We have a name for this: civil status. 古le 1'egisters of the civil status in the prope 1' sense , and the associated multitude of identi且 cation and localization papers , ce 1'tifications of employment, of unemployment , of education-all of this pertains to identity in the sense of the recognizable: the point of inte 1'section , which , to be sure, has no more dimension than the infinitesimal point 1 have spoken of, the one from which and to which a singula 1' path whose deciphering can only be in虱nite always returns: an existence.