For me this means that philosophy is not the discourse that grounds the other forms of discourse or spheres of rationality. Instead, it is the discourse that undoes the boundaries within which all disciplines predicate their authority on the assumption of a specific methodology fitting the specificity of their field of objectivity. So my practice of philosophy goes along with my idea of politics. It is an-archical, in the sense that it traces back the specificity of disciplines and discursive competences to the ‘egalitarian’ level of linguistic competence and poetic invention. This practice implies that I take philosophy as a specific battlefield, a field where the endeavour to disclose the arkhe of the arkhe simply leads to the contrary, that is, to disclosing the contingency or the poetic character of any arkhe. If much of my work has been elaborated as a re-reading of Plato, it is because his work is the most elaborated form of this battlefield. The Republic tells us that the inequality of destination is a ‘noble lie’ and lets us understand that the ‘lack of time’ that prevents the artisan to be elsewhere is a proscription of the elsewhere as such. Phaedrus shows us the link between the proscription of writing and the proscription of democracy. It draws a radical line separating the space-time of the cicadas-philosophers and the space-time of the workers, and it promises to tell us the truth about Truth. However, the truth about Truth can only be told as a myth. The equality of fairy tales underpins the whole hierarchy of discourses and positions. If there is a privilege of philosophy, it lies in the frankness with which it tells us that the truth about Truth is a fiction and undoes the hierarchy just as it builds it. Ranciere, The thinking of dissensus
Umjesto prihvaćanja povlaštenosti mjesta s kojeg se bavimo filozofijom (višak vremena, mjesto istine o istini, istine o ostalim znanostima, mjesto intelektualca koji govori istinu društva i sl.) Ranciere predlaže iskrenost filozofije o samoj sebi. O vještini s kojom je oduvijek spretno legitimirala parcelizaciju raznolikih područja iskustva o kojima nam je istinu mogla reći uvijek točno određena znanost. Sve bi znanje izvan tih zapišanih teritorija znanosti bilo mit, naklapanje, narodna mudrost... Nova zadaća filozofije bila bi zato sada potpuno suprotna: na njezinoj sofistici je da onemogući i premjesti tu podjelu kako bi bilo koje svakodnevno područje iskustva moglo postati prevodljivo bilo u predmet estetske emancipacije (u svijet iskustva koji preobražavamo u umjetničko djelo) ili u predmet intelektualne emancipacije (u svijet osjetilnog u kojem tražimo utjelovenje neke ideje, podudarnost onoga što čitamo u knjigama sa stvarnim svijetom). Iskrenost tako postaje glavna odlika onih koji nakon što su stekli neko znanje ne mistificaraju put kojim su do njega došli i ne smatraju ga važnijim od drugih znanja. Samo ta iskrenost konačno može dovesti do ukidanja podjele na učeni i neuki um.
Post je objavljen 26.10.2005. u 13:50 sati.