Just as the PRC state or indeed any state works on an onco operative logic so

Just as the prc state or indeed any state works on an

This preview shows page 176 - 178 out of 256 pages.

Just as the PRC state (or indeed any state) works on an onco-operative logic, so too does language attempt to remain immune to anything that may threaten its logical syntax . This is a necessity for language to make sense. The definition of a term, by definition, is a border and immune protection from what it is not, but we can read its simultaneous auto-immunity through reading deconstruction. Therefore, at the same time as the future is unpredictable, it is at work today, in onco-operative harmony and coeval multiplicities: it is what is coming, what is happening. The responsibility for what remains to be decided or done cannot consist in following rules, rites or proper conduct of harmony, nor in a prescriptive theory for how to think and write coeval multiplicities, but must remain within the realm of the political.
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Death The notion of the irreversibility of death reduces our existence to merely an object or machine, which either functions or doesn’t. This binary opposition between life and death objectifies the body, which always takes revenge on the subject by dying—and thus the quest for life has killed us all. Only a symbolic exchange with death can achieve a reversibility. Baudrillard 93 . Jean Baudrillard, French sociologist and cultural theorist, former professor at European Graduate School, Symbolic Exchange and Death: Theory, Culture & Society Baudrillard Jean. Sage Publications, Inc. 1993, pg. 158-160 The irreversibility of biological death, its objective and punctual character, is a modern fact of science. It is specific to our culture. Every other culture says that death begins before death, that life goes on after life, and that it is impossible to distinguish life from death. Against the representation which sees in one the term of the other, we must try to see the radical indeterminacy of life and death, and the impossibility of their autonomy in the symbolic order. Death is not a due payment [échéance], it is a nuance of life; or, life is a nuance of death. But our modern idea of death is controlled by a very different system of representations: that of the machine and the function. A machine either works or it does not. Thus the biological machine is either dead or alive. The symbolic order is ignorant of this digital abstraction. And even biology acknowledges that we start dying at birth, but this remains with the category of a functional definition. 25 It is quite another thing to say that death articulates life, is exchanged with life and is the apogee of life: for then it becomes absurd to make life a process which expires with death, and more absurd still to make death equivalent to a deficit and, an accelerated repayment. Neither life nor death can any longer be assigned a given end: there is therefore no punctuality nor any possible definition of death.
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