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Arquivo para August 16th, 2019

Dialogue and not-power

16 Aug

A true dialogue: not being able From Nietsche, with its will-to-power category, to Schopenhauer and others, to Foucault’s biopower and Byung Chul Han’s psychopolitics, power implies resistance and somehow difference, and it does not always admit diversity.

There would be a form of no power, or at least a counterpoint for those who believe that power is necessary, of course here there is no talk of authority, it will always exist, but the type of authority is fundamental, for example, when discussing state violence. and its limits.

In the field of psychology, this is what Arendt calls the ‘space of appearance’, and we explained in the previous post that it is a ‘between’ who speaks and who acts, just as both Arendt and Byung Chul Han explain the complementarity between working life and the contemplative life.

It was Paul Ricoeur, in our view, who made Arendt’s most beautiful synthesis on this point: Paul Ricoeur, “almost all the discussions raised by Arendt’s political thought can be reviewed when presenting the conceptual power-violence pair” (Ricoeur 1989, p. 142), and Arendt herself sums it up by stating: “If we turn to discussions of the phenomenon of power, we quickly realize that there is a consensus among left-to-right political theorists that violence is so -only the most blatant manifestation of power ”(Arendt, 2001, p. 31), so if a counterpoint is desired one must think non-power.

The first form of non-power is attentive and capable listening to an “epoché”, that is, a void so large where there are no categories or dogmas, care is not lack of principles as this would also be a violence, and the second is admit a truth above the dialogue.

Thus the difference remains in the field of the false “epoché” common in many dialogues where the speaker begins to dominate the theme and does not admit counterpoints, while in the distinction makes it possible that what differentiates does not become an obstacle to dialogue, manifesting from the Other.

It has not been possible to overcome forms of violence to this day because power has been and still is needed, but the return to state violence through many governments across the planet brings us to the phenomenon of homo sacer, war criminals, refugees and others without fundamental rights, concept worked by Agamben.

But in philosophy, history, and religion there is a figure that awakens a powerlessness, the figure of Willendorf’s Venus, carved in limestone with shades of reddish paint, in the years between 28,000 and 25,000 BC, obesity and short arms. some scholars reject the idea of ​​the mythological goddess Venus, goddess of beauty, who was the fruit of love between earth and heaven, would say that the religious metaphor is perfect, between the mystery of the Infinite and the feet on the earth’s ground.

Mary, a mythical Christian figure who also causes controversy among scholars, has an unmistakable biblical passage of her dialogical role, is in Lk 1.43: “How can I deserve the mother of my Lord to come to visit me?” The discussion of which Lord she speaks, but it is undoubtedly in her is a dialogue between heaven and earth, between the divine and the human.

Arendt, H. (2001)Poder e violência (Power and violence). Rio de Janeiro: Relume Dumará, pp. 81-94.

Ricoeur, P. (1989) “Pouvoir et violence”. In Hannah Arendt: Ontologie and Politique. Paris, Édition Tierce, pp. 141-159.