Changing the Subject: On The Priority of Injustice

The third theme that I have noticed running through The Priority of Injustice in my own re-read through of the whole thing follows on from the themes of ‘spatial grammar’ and the imperative of not seeking to correct other people’s flawed ontologies that I have already mentioned. I have come to view with deep distrust views of the task of Theory as a means of laying bare the aesthetic or affective or cognitive devices that reproduce people’s subjection. The idea that ‘people have been got at’, as Alan Sinfield once put it, is a recurring theme of a great deal of contemporary critical thought, especially when influenced by traditions of ideology critique – an influence that can be traced from theories of ideological state apparatuses through ideas about discourse and representation through to current fascinations with affect and atmospheres and algorithms. Across this range, the idea that politics – both of the sort one doesn’t approve and of the sort one hopes to support – works through changing the subject is a constant.

My interest in the theme of the ordinary is in no small part shaped by an effort to find a way of thinking that escapes the scholastic frame of reference that underwrites the ‘changing the subject’ paradigm. The ordinary is a theme that one can find in various thinkers – in Raymond Williams or Charles Taylor, for example, it is used as a counterpart to ideas of the privileged or the elect qualities of culture. This sense does have some presence in the more specific, but also somewhat elusive, sense of the ordinary that is indebted to Stanley Cavell’s work, elaborated, for example, in the writings of Veena Das. Ordinariness, in a Cavellian spirit, is a matter of affirming that the experience of the distance between the given and the possible is not an extraordinary one – it does not require a crisis, or a rupture, or some disruption of routine for this distance to be felt or apprehended. One reason that this affirmation is important, in relation to theories of subjectivity and subjectification, is that it throws into new relief the interpretation of contingency, whether of meaning or identity. The trick of being able to see all settled or inherited patterns of meaning as arbitrary (and interpreting arbitrariness as basically the same as ‘changeable’) easily leads to a scholastic temptation, as defined by Pierre Bourdieu, of projecting back onto practices under investigation the distance (social and analytical) that enables them to be objectified in the first place, and then transposing the revealed distance between the theoretical possibility of change and practical acceptance into a theory of power (i.e. power works by fixing and naturalising what are in fact fluid and contingent relations). Invoking Cavell, I would argue that this whole way of thinking misplaces “the vulnerability to doubt” that is one of his phrases for the ordinary, by failing to see that skepticism is a constant standing possibility of life, or, as I put it in the book, by not accepting the fact “that the world as we know it is not all that it may seem is an ever-present condition of action”.

Reflecting on all this as I have re-read my own book has made me think that there is actually a really interesting shift evident in the way in which change is figured in social theory over the last couple of decades (a shift that is really a line of important division, not a succession from one way of thinking to another). Explaining social change is, of course, a fairly basic concern of all sorts of social science, and usually involves some genre or another in which action is placed within a broader frame of context, or conditions, or constraint. Various traditions of thought, from the historicism of Weberian sociology to dialectically informed Marxism to theories of resilience, all tend to take it for granted that change is an intrinsic feature of social life – what’s a stake is how it is manifested. But with the ascendancy of subject-centred theories, under the sway of poststructuralist theories and the turn to ontology in particular, one can see the emergence of a different interpretation of change. In these strands of thought – whether it in theories of hegemony or of the distribution of the sensible or ontological politics or assemblage – it is presumed that the task of theory is to account for the stabilisation, ordering, or fixing of life into patterns of serial reproducibility. Change, in these accounts, is extraordinary – the objective is to establish theoretically the very possibility of change itself.

The difference here – between thinking of change as an ordinary feature of life that is manifested in various ways, or thinking of change as a rare event that interrupts orderly routines and stable patterns – seems to me now to be quite central to the contrast that I work through in The Priority of Injustice between action-oriented styles of social theory and subject-centric theories (which would include theories that remain fixated on demonstrating the illusory qualities of ‘the subject’). The latter traditions of thought are strongly attached to images of change as a punctual event – the echoes of classical ideas of revolution remain clear – that disrupts otherwise settled, more or less fixed habits. In the book, I suggest that this range of theory shares in an “unexamined idea of time: political time consists of a kind of punctuated equilibrium, where moments of dramatic and wholesale transformation of entire fields of action interrupt periods of durable and predictable routine.”

The set of relations between concepts of subjectivity-as-subjectification, ontologies of order, and images of change is in turn related to a remarkably resilient, shall we say, notion of the tasks of critique, understood primarily as a practice of denaturalization of apparently naturalized phenomenon – of demonstrating the theoretical possibility of the change-abilty of practices that are, apparently, lived and experienced as eternal and inevitable (the assumption that this is how life is ordinarily lived and experienced is, to reiterate, best thought of as a necessary projection of the methodological protocols derived from ontologized theories of subjectification).

The difference between action-oriented theories and subject-centric ones is partly related, in my discussion, to different attitudes to what Maeve Cooke calls “the justificatory dilemma” facing any avowedly critical theory, referring to the responsibility to justify that existing relationships both can and should be changed. To cut a long story short, subject-centric theories tend either to elide the problem of validity (justifying the vision of alternative futures that underwrites critique) into demonstrations of the plausibility of change, or, if more honest, they elevate openness to change and defamiliarization as the highest normative aspiration available to us (as the very essence of democracy, for example). The difference between these two styles of theory is the central narrative device in The Priority of Injustice – in particular, I use a simple contrast made by Axel Honneth to organize my discussion and evaluation of various strands of democratic theory. Honneth suggests that there are two broad paths out of what he calls the ‘productionist paradigm’ of critical theory (i.e. classical Marxism), in which substitutes for the lost faith in the universalizing agency of the industrial proletariat are found either in more pluralised accounts of rationalities of action (i.e. there’s more to life than labour), or in the search for deep ontological sources of the principle of negativity once invested in the working class (i.e. in antagonism, in abundance, lack, or even more perfectly, in the very gaps and fissures of ontological difference itself).

As you can probably tell, I am drawn towards the action-oriented strands of thought that Honneth points towards, and this informs my attempt to redeem something of value from the increasingly predictable literature on ‘the political’. If there is something distinctive that defines ‘the political’, then it’s not found in some irreducible force of antagonism, or in us/them relations, or in the ever present fact of violence. I commend Mary Dietz’s argument that what defines politics is an irreducible dimension of strategic action – this Machiavellian perspective helps us see that Foucault is the exemplary theorist of politics for our times, because Foucault is fascinated by strategic forms of action (that’s what Habermas and other similar thinkers haven’t liked about his work, and this dislike is what helps us see Foucault as first and foremost a theorist of action rather than ‘power’ -or, that what’s interesting about what he has to say about ‘power’ is the parts which are couched in the vocabulary of action). And all of this just means that rather than thinking of the distinction between politics and the political on the layer-cake analogy derived from political readings of Heidegger, it’s best thought of as directing our attention to the analysis of the different ratios between action and its conditions (that’s a reference to Kenneth Burke that I don’t make in The Priority of Injustice, but which I am thinking of developing properly in my next book).

Another thing to say about all of this is that the contrast between overly ontological readings of ‘the political’ and more ‘phenomenological’ versions that I prefer almost, but not quite exactly, maps directly onto the related contrast between realist/disassociative interpretations of the political and idealist/associative interpretations – my claim is that the significant choice is not between a grim and realist view of politics versus a rosier, more collective view; it’s between more social-theoretical traditions of action theory versus more culturalist-philosophical styles of subject-centric thought.

This argument about concepts of action and the subject is important because it goes to the central issue of how to understand democracy as a mode of the sharing of rule. There are different images of ‘sharing’ available to us, after all – it can be understood in terms of the singular will of all, or on the model of naturalistic consensus found in anarchism, or of being duped into acceding to rule by identifying with available distributions of the seeable and sayable, or, if you prefer, in terms of being bound to respect decisions to which one was at least in some respect a party. Subject-centric views of political life tend to rely on rather wooly ideas about consensus – consensus tends to be used to refer to any and all occasions in which action can be shown to accord to or attune with various background conditions, so that it isn’t even the name for a process of agreement. The relevant value in democratic theory isn’t really consensus anyway (not even in old uncle Habermas), it’s consent, which isn’t the same thing – consent has to be sought or won, and is almost certainly always grudging anyway, but the importance of holding this contrast open – between straw-figures of consensus and ideas of consent – is that it roots us back towards the importance of analysing the relations between ‘the politics of power’ and ‘the politics of support’ (I discuss all of that in Chapter 4 of the book, The Scandal of Consent, in which the dividing line between action-oriented theories and subject-centric theories is located within broadly poststructuralist strands of thought, so that Stuart Hall and Partha Chatterjee are shown to be much better guides to the dynamics of democratic politics than Laclau and Mouffe or Ranciere).

There is a geographical dimension to this strand of my argument too, in case you were wondering. A chain of associations derived from the subject-centric strand of thought has come to define a veritable paradigm of spatial politics in human geography, urban studies, and related fields:

  • the image of political time that contrasts images of settlement and order with moments of interruption and rupture lends itself to a view of proper politics as best exemplified by dramatic disruptions in and of public space;
  • it underwrites the view that proper politics inhabits margins and fissures, offset against mainstreams and the status quo;
  • it is closely associated, as we have seen, with a view of critique as a process of defamiliarization;
  • and it supports and is supported by understandings of how people’s subjectivities are functional effects of mediated systems of malevolent power.

Here then, the long shadow of Althusser’s notion of interpellation is still evident – it is the master-metaphor that one so often still finds governing the political interpretation of all sorts of other theory or theorists, all the way from Foucault to psychoanalysis and various points between. This combination of associations finds expression in an explicitly spatial model of politics as changing-the-subject:

  • subjects are formed, in this paradigm, by being ‘enframed’, by being set-in-place (before a painting, a chain of signifiers, a field of perception, a structure of address, or just immersed in an atmosphere);
  • throw in an orthodox interpretation of the relational formation of subjectivity, in which any collective identity as ‘We’ is constitutively posited against an abjected ‘Them’ (an interpretation of favoured sources that is just wrong), so that subject-formation appears as form of exclusionary territorialization;
  • and you arrive at a framework for analysing any and all practices as scenes for the reproduction of various exclusions and/or always potential sites for the creative reconfiguration of the imaginary identifications before which people remain, in the last instance (as they say), necessarily enthralled.

That, then, is what I am trying to work through, particularly in Part 2 of The Priority of Injustice, although these themes run across the whole thing. As I say, the contrast between action-oriented and subject-centric theories, which you may or may not find too stylized for your own tastes, captures for me something important that allows me to differentiate between strands of thought often bundled together in discussions of poststructuralism, or Continental philosophy, or political ontology – basically, I use this distinction to peel off various thinkers from that broad grouping, and draw them closer to strands of thought working a Habermasian vein with which they are normally not be associated. But I’ll say a little more about that re-arrangement next time.

Advertisements

Religion and critique in the public sphere

From Columbia University Press, The Power of Religion in the Public Sphere, with  contributions from Habermas, Judith Butler, Cornel West, and Charles Taylor. The audio of the symposium in 2009 from which the first of these derives is at The Immanent Frame site. Interesting for all sorts of reasons, including Habermas taking on the genealogy of the concept of ‘the political’. A related collection, Politics of Culture and the Spirit of Critique, has a set of dialogues with Butler, Fraser, Honneth, Kymlicka, Benhabib, and others.