sentiment even if it echoes somewhat the Marxist distinction between a

Sentiment even if it echoes somewhat the marxist

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sentiment, even if it echoes somewhat the Marxist distinction between a political and a social democracy, between a formal and substantial equality. But if one acknowledges that at least within modernity all inclusion requires exclusion, that inclusions and exclusions in addition to being unavoidable are also contingent and malleable , then rather than react with dismay, one might see in this ‘‘logical fact,’’ if fact it is, both the condition for the possibility of dissent and the condition for the possibility of recognizing in the one who resists and disagrees a fellow human being and thus legitimate political opponent, not a Lyon or Tyger or other Savage Beast For it is not that exclusions are miraculously made absent once distinctions are not formally drawn. On the contrary, unacknowledged distinctions , and those who are distinguished by them, simply go underground, become invisible, and grow stronger, more absolute, in their violent and explosive force. When the retrograde and condemned distinction between the ‘‘Greek’’ and the ‘‘barbarian’’ becomes a simple , sanguine affirmation of humanity, this i deal affirmation actually turns out to be nothing other than a distinction drawn between all those who , by their right behavior, show themselves to be truly ‘‘human’’ and those who, alas, by their perverse dissent, have revealed themselves to be evildoers, to be ‘‘inhuman.’’ Deliberate, visible, ‘‘external’’ distinctions that demarcate a space in which a ‘‘we’’ can recognize its difference from a ‘‘they ,’’ preferably without marking that difference in a necessarily asymmetrical manner, are to be preferred , in Schmitt’s world, to the invisible and unacknowledged distinctions that mark those who are exemplary humans from those who, by their political dissent, show themselves to be gratuitously perverse . For reasons, then, of making difference visible, Schmitt favors lines drawn in the sand, or, in the ‘‘mythical language’’ used in The Nomos of the Earth, ‘‘firm lines’’ in the ‘‘soil,’’ ‘‘whereby definite divisions become apparent,’’ and, above them, on the ‘‘solid ground of the earth,’’ ‘‘fences, enclosures, boundaries, walls, houses, and other constructs,’’ so that the ‘‘orders and orientations of human social life become apparent’’ and the ‘‘forms of power and domination become visible.’’7 Distinctions are inevitable even in a liberal order Rasch 3 (William Rasch is the Henry H. H. Remak Professor of Germanic Studies at Indiana University, “Human Rights as Geopolitics ∂ Carl Schmitt and the Legal Form of American Supremacy,” Cultural Critique 54 (2003) 120-147, , BC) In the past , we/they, neighbor/foreigner, friend/enemy polarities were inside/outside distinctions that produced
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