MAURIZIO FERRARIS by La Repubblica on 8 March 2011
You could tell all in the form of a letter Persian. There's a sultan who organizes feasts in their homes, with songs, dances and sexual practices that are derived according to some North African rites of a prince, according to others from a joke told in the caravanserai. To participate in these rites, along with the sultan, the vizier, a janissary and girls from from the various social strata. In fact, the rituals are closely inter-class and seems to herald the fact that forms of social promotion through politics. Thus the eternal tale is renewed, enriched almost to a particular mannerism Thousand and One Nights, as in the case of the thief came from Morocco. What is presented as a relative of the Khedive of Egypt. However, if the fiction of Montesquieu or the tale of Scheherazade you might want to enter in current policy and express some opinion, the risk would be more concrete accused of morality, lack of understanding of life and its beauty from a cactus plant, and therefore should put now his hands on.
Of course, the immorality is as old as the sovereign power, and days of Arcore there is a lot of Tiberius on Capri, or Commodus, who had had installed a "brothel in Palatio. There is also very powerful in the lives of those who were the twentieth-century tycoon cinema, then television. In the rites that are told (and that give rise to much admiration and consent) is in fact a lot of TV imagery, and one who realize the dream of an audience that crosses the screen and enter the world of wonders. Right here lies the uniqueness of the phenomenon. In the politics of bunga bunga, the cuckoo and the mockery we have to do with the political use of desire very modern and unconventional, and the category most effective way to understand what is happening is what Adorno has called "repressive desublimation. Between the prince and the people who made a pact: Prince allows the people to do whatever he wants, in the fiscal and sex, and the people gives it an unconditional mandate. Above all, between the people and the prince will trigger a mechanism for reflection: the prince is truly, deeply, one of the people. At the opposite end, separated, persecutors, ascetic and boring are the judges, the state, what is left of impartiality and of the transcendence of power and law, which the prince addressed for practical convenience, while the people (which would have an interest to enjoy the rights that you have instead of hoping the lottery privileges) follows him and the anthropological support for Solidarity.
may emerge from all this three teachings. The first concerns the link between the beast and the sovereign right to investigate by Jacques Derrida in his later seminars. The sovereign is a display of vigor and vitality, and in the Italian version, other than the American version in this era of Bush, has not his prowess as a military leader, but as a seducer. Typically, during an electoral event in March 2009 the king made a kind of exorcism to the verses of the national anthem "We are ready to die", and 2 June 2010, at the Republic Day military parade, watched in admiration as a Red Cross nurse who ostentatiously paraded. The dignity of the legitimate power becomes a primary machismo, and was already so well-thought with Mussolini, but made the fatal mistake of bringing a nation at war that he had accepted everything, including the racial laws.
The second is the realization of Utopias. As the absolute knowledge was made in a perverse way of communication in society, so all elements of the postmodern interpretations made by the disappearance of the irony (including jokes) in politics until just want to come to power have made in populism. In this case, the populist Italian, joking sull'inno in national and in admiring the Red Cross carries out in plastic form the "make love, not war", and demonstrates the limits of that slogan, as well as the theories that, in Deleuze Marcuse in the last century, had insisted on the intrinsic value of the emancipatory desire. It is not so simple: the desire can certainly be free, but, equally well, domination and arrogance.
And here we come to the third lesson. The world of populism, especially in its Italian version that appears abroad (mostly in Italy, where over time prevailed addiction el'acquiescenza) as essentially comic and obscene, is a world that may not be taken seriously. Instead, he has deep reasons, that they combine the archaic and the modern, and explaining the long duration of the phenomenon. In particular, the Italian populism has staged a reality where all are equal and interchangeable (politicians, entertainers and people "public house") because no one has anything, and who disagrees is accused of intellectual arrogance and frigidity . But
scandalized by the brothel in Palatio is not taking away from the life and desire, but recognize the unacceptability of a system of oppression. Why is it also true that the diamond is not born anything from manure and the flowers are born, but this is a law of nature, exists in greenhouses and farms, not in parliaments. But if we want to return to politics ethology, and from nature to history, I believe that this exuberance of life lessons will be the impact not only sad but also a hope. This: how to have experienced the war seems to have definitively vaccinated Italians from the rhetoric of the beautiful death, that has nothing to do with courage, so what we have under our eyes should be vaccinated by the rhetoric of the good life, which has no nothing to do with desire, but much with impotence and the illusion.
Of course, the immorality is as old as the sovereign power, and days of Arcore there is a lot of Tiberius on Capri, or Commodus, who had had installed a "brothel in Palatio. There is also very powerful in the lives of those who were the twentieth-century tycoon cinema, then television. In the rites that are told (and that give rise to much admiration and consent) is in fact a lot of TV imagery, and one who realize the dream of an audience that crosses the screen and enter the world of wonders. Right here lies the uniqueness of the phenomenon. In the politics of bunga bunga, the cuckoo and the mockery we have to do with the political use of desire very modern and unconventional, and the category most effective way to understand what is happening is what Adorno has called "repressive desublimation. Between the prince and the people who made a pact: Prince allows the people to do whatever he wants, in the fiscal and sex, and the people gives it an unconditional mandate. Above all, between the people and the prince will trigger a mechanism for reflection: the prince is truly, deeply, one of the people. At the opposite end, separated, persecutors, ascetic and boring are the judges, the state, what is left of impartiality and of the transcendence of power and law, which the prince addressed for practical convenience, while the people (which would have an interest to enjoy the rights that you have instead of hoping the lottery privileges) follows him and the anthropological support for Solidarity.
may emerge from all this three teachings. The first concerns the link between the beast and the sovereign right to investigate by Jacques Derrida in his later seminars. The sovereign is a display of vigor and vitality, and in the Italian version, other than the American version in this era of Bush, has not his prowess as a military leader, but as a seducer. Typically, during an electoral event in March 2009 the king made a kind of exorcism to the verses of the national anthem "We are ready to die", and 2 June 2010, at the Republic Day military parade, watched in admiration as a Red Cross nurse who ostentatiously paraded. The dignity of the legitimate power becomes a primary machismo, and was already so well-thought with Mussolini, but made the fatal mistake of bringing a nation at war that he had accepted everything, including the racial laws.
The second is the realization of Utopias. As the absolute knowledge was made in a perverse way of communication in society, so all elements of the postmodern interpretations made by the disappearance of the irony (including jokes) in politics until just want to come to power have made in populism. In this case, the populist Italian, joking sull'inno in national and in admiring the Red Cross carries out in plastic form the "make love, not war", and demonstrates the limits of that slogan, as well as the theories that, in Deleuze Marcuse in the last century, had insisted on the intrinsic value of the emancipatory desire. It is not so simple: the desire can certainly be free, but, equally well, domination and arrogance.
And here we come to the third lesson. The world of populism, especially in its Italian version that appears abroad (mostly in Italy, where over time prevailed addiction el'acquiescenza) as essentially comic and obscene, is a world that may not be taken seriously. Instead, he has deep reasons, that they combine the archaic and the modern, and explaining the long duration of the phenomenon. In particular, the Italian populism has staged a reality where all are equal and interchangeable (politicians, entertainers and people "public house") because no one has anything, and who disagrees is accused of intellectual arrogance and frigidity . But
scandalized by the brothel in Palatio is not taking away from the life and desire, but recognize the unacceptability of a system of oppression. Why is it also true that the diamond is not born anything from manure and the flowers are born, but this is a law of nature, exists in greenhouses and farms, not in parliaments. But if we want to return to politics ethology, and from nature to history, I believe that this exuberance of life lessons will be the impact not only sad but also a hope. This: how to have experienced the war seems to have definitively vaccinated Italians from the rhetoric of the beautiful death, that has nothing to do with courage, so what we have under our eyes should be vaccinated by the rhetoric of the good life, which has no nothing to do with desire, but much with impotence and the illusion.
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