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anglais vers portugais: Slavoj Zizek General field: Autre
Texte source - anglais Introduction
Schelling's statement according to which, `the beginning is the negation of that which begins with it', fits perfectly the itinerary of Jacques Ranciere who began as a strict Althusserian (with a contribution to Lire le Capital) and, then, after a violent gesture of distantiation (La lecon d'Althusser), followed his own path, which focuses on what he perceived as the main negative aspect of Althusser's thought: his theoreticist elitism, his insistence on the gap which forever separates the universe of scientific cognition from that of ideological (mis)recognition into which the common masses are immersed. Against this stance, which allows theoreticians to `speak for' the masses of people, to know the truth about them, Ranciere endeavours again and again to elaborate the contours of those magic, violently poetic moments of political subjectivization in which the excluded ('lower classes') put forward their claim to speak for themselves, to effectuate the change in the global perception of the social space, so that their claims would have a legitimate place in it. Ranciere's last book, La mesentente, provides a definite formulation of this endeavour.
Traduction - portugais Introdução
A declaração de Schelling, de acordo com a qual “o princípio é a negação daquilo que com ele começa”, encaixa-se perfeitamente no percurso de Jacques Rancière, que começou como acérrimo Althusseriano (com uma contribuição para o Lire le Capital) e depois, após uma violenta atitude de distanciamento (La leçon d’Althusser), seguiu o seu próprio caminho, focado naquilo que entendia ser o principal aspecto negativo do pensamento de Althusser: o seu elitismo teórico, a sua insistência no fosso que separa para sempre o universo da cognição científica, do universo do (mau) reconhecimento ideológico, no qual as massas comuns estão imersas. Em oposição a esta atitude que permite aos teóricos “falar pelas” massas do povo, para saber a verdade sobre estes, Rancière tenta vezes sem conta elaborar os contornos desses momentos mágicos e violentamente poéticos de sujeição política, nos quais os excluídos (classes baixas) expressam a sua reivindicação de falar por si próprios, para efectuar a mudança da percepção global do espaço social, de modo a que as suas reivindicações tivessem nele um lugar legítimo. O último livro de Rancière, La mesentente, apresenta uma clara formulação deste esforço.
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