By John Stuart Mill
This Elibron Classics e-book is a facsimile reprint of a 1889 variation via Longmans, eco-friendly, and Co., London and long island. 6th version.
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Extra info for An Examination of Sir William Hamilton's Philosophy: And of the Principal Philosophical Questions Discussed in His Writings
Soviet comnlunisnl may have already been a living corpse, but a de ad one is sOlnething else, the more so as it can start "returning" as a specter or a ghost, as Derrida would explain a few years la ter, suggesting that, after neoliberal capitalisnl had triunlphed in a seerningly irresistible manner, what would begin was the haunting of this triUlTlph by its dead other. 1 conclude that the background to our debate is a conjuncture Nancy's Inoperative C0111munity 23 in which the developnlent of "individualistic" ideologies and the corresponding reduction of the political to a juridical forTIulisln call for a critique that can no longer be achieved in terms of existing models of conmlunism, but whose renovation can take the route either of a discourse of com111unication or a discourse of C0111nnmitarianis111 , and finally a discourse of a c0111munis111 to C0111e, which all react against the history of twentieth-century cornnmnism.
Cadava, Eduardo, Connor, Peter and Nancy, Jean-Luc (eds), Who Comes ajter the SubJect? New York and London: Routledge, 1999. Nancy, Jean-Luc. La Communauté désoeuvrée. 2nd edn. Paris: Christian Bourgois, 1986. Nancy, Jean-Luc. Une Pensée finie. Paris: Galilée, 1990. Nancy, Jean-Luc. V "il Y aJ) du rapport sexuel. Paris: Galilée, 2001. Nancy, Jean-Luc. La Déclosiol1. Décol1struction du christianism 1. Paris: Galilée, 2005. Nancy, Jean-Luc. La Communauté ajjrontée. Paris: Galilée, 2011. Nancy, J ean-Luc.
But immanentisnl is not proper to conununism. In fact, the COlllmUnisITl that "betrays" the dreanl of eITlancipation is the one 26 Etienne Balibar that "absolutizes" lllOdernity or democracy as the self-realization of the hurnan (on this point, Nancy does not disagree with Lefort). Hence the question: why is it irnpossible to think of the COlllllmnity as the COllUYlOn action/operation of "hUlnan" individuals (and conversely of individuals as expressions or parts of the comrnunity)? This is because cOITlmunity can fulfill its desire, or live up to its desire, only inasrnuch as it represents for the individuals an exposure to what Bataille had called a déchirure (translated into English as "rupture," or "being separated," but bearing a meaning that is in fact more radical: being internally tom apart, experiencing the separation fro111.
An Examination of Sir William Hamilton's Philosophy: And of the Principal Philosophical Questions Discussed in His Writings by John Stuart Mill