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46 pages Sartre: CDR Political ScarcitySartre, Words (p. 253c) "...For a long time, I took my pen for a sword..."

4-16Scar Scarcity....................................................................................................................................................3

Critique of Dialectical Reason , Volume One, Tr. Alan Sheridan-Smith. Published by New Left Books..........................................[Original translation modified by Sartrean term clarifications]

From Individual Praxis to the Practico-inert (CDR73-343).......................................................1. Scarcity and Mode of Production (CDR122-152).......................................................................3

4-16Scar (i) Scarcity and HistoryI (CDR122-139)..............................................................................4Contingency of HistoryI, surrounding materialityI, and our ‘bitter struggle against scarcity’ (CDR123)......4Fundamental collective structuredial of scarcityI as the negativeI unity of humanityI (CDR127).....................5Worker’s rejection of conditions occurs in action, not in thought...............................................................6The ‘group or the nation is defined by its surplus population’ (CDR128)......................................................7Working classI ignorancelived as mode of interhuman_relationsFr=? (NE294-301)..........................................8Reciprocity is my praxis that an accident separated from my other (CDR131)..............................................9Scarcity’s molecular workers reifiedI through ManichaeismI (CDR131).....................................................10ViolenceI ‘always presents itself as counter-violenceI, an affirmeddial rightI’ (CDR133)..............................11ManichaeismI as negativeI reciprocity, ‘transcendedlived/1neg, partially liquidated, always reviving’

(CDR133)..........................................................................................................................................13How can matterI ‘control totalizinglived actions through scarcityI so as to make them totalizeI every

individualI totalizationI [in course]’ (CDR134).................................................................................1448-9 out of sequence at Herein-Violence 'always presents itself as counter-violence, an

affirmeddial right'.............................................................................................................................16ScarcityI, as negationI of manI by matterI as a principle of dialectical intelligibilityposited (CDR149)............16Sacrificial_groups negation_of_negationI as needdial/lived (CDR150).............................................................16Page 152 out of sequence Herein-1. Scarcity and Mode of Production................................................17

7-13Scar 2. Worked_Matter as AlienatedI Objectification.......................................................................... of Individual and collectiveI Praxis (CDR153-219)......................................................................17

7-13Scar (i) MatterI as invertedI praxisI (CDR161-196)...................................................................18Dialectic ‘of precious metals in the Mediterranean worldI transforms praxis into antipraxis—praxisI

without an author’ (CDR166)...........................................................................................................18Precious metals produce their own communal ideaI through humans (CDR170-1).....................................20Serial illegal outflows limits Spain’s containment of precious metals (CDR171)........................................21Notion of ‘bewitched quantity’ enters into idea of precious metals (CDR173)...........................................22Analysisposited cannot explain the metamorphoses of Spanish gold (CDR222 out of sequence)....................23In 16thc Spain’s human labor as molecular reification (CDR175)................................................................24Page 180 out of sequence at Sartre\Dialectic-Dialecticalposited joiningsI cannot be confirmed at the center

of inanimate Natureconcept (CDR32-6, 180 out of sequence)..............................................................26Pages 180-1 out of sequence at Sartre\Dialectic-Marx’s/Sartre’s materialistic ‘monismI as a dualismI; it

is, in fact, at once monist and dualist’............................................................................................26Page 181 out of sequence at Sartre\The Other-Heidegger’s and behaviorists’ manufactured object, with

traces of transcendence-transcendedlived/2neg, refers to others..........................................................26Worked_‘matterI as motive force of Historyconcept’ (CDR183)......................................................................26

Counter-finalityI (index)................................................................................................................27Tension of capitalist’ interest as practical_fielddial/lived is exigency presented as categorical_imperativeI

coming from needdial/lived itself (CDR190)..........................................................................................28

8-05Scar (ii) Interest (CDR197-219)..................................................................................................30

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Interest as not motivational, but imposed by materialI tools in negation of negation (CDR197).................30Interest connects interiority and exteriority into ensemble (CDR197).........................................................31Conflicts produce interests as instrumentsI of dialectic worked_matter (CDR202, 208, 218).....................32Destiny and interest always existI together as being-outside-oneselfI contradictionsI in the practico-

inert_fieldI (CDR219)........................................................................................................................34The silent movie’s destiny.........................................................................................................................35

10-09Scar Anti-Semitism and colonialismI..................................................................................................36Anti-Semite and Jew (1946), Tr. by George J. Becker, N.Y., Schocken Press, 1965. (18-54)..................36Pages 59-60, out of sequence at Sartre\Freedom-We are thrown into the world....................................40Page 90, out of sequence at Sartre\Lifework-Good faith-bad faith’s flip-flop........................................40To ‘treat a manI like a dog, one must first recognize him as a manI’ (CDR110).........................................40ColonialistI slaves interiorize negationI as subjectsI rather than objectsI (FI2:174)....................................41ColonialismI, racismI, ‘and the same applies to thousands of other ‘thesis’ (CDR300, Ftn. 88)..................43RacistI ‘colonialI interest lived through serialI flight of alteritylived’ (CDR300, Ftn. 88)...............................43ColonialI solidarity as seriality is negativelyI limited by alteritylived (CDR302-3, Ftn. 88)...........................45ColonialistI ‘producesI themselfI as the Otherconcept without weakness’ (CDR302-3, Ftn. 88).......................45

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Sartre: CDR Political Scarcity

E N D O F T A B L E O F C O N T E N T S

4-16Scar ScarcitySartre\Index of Terms-SCARCITY [rareté];

* Sartre\The Other-Other-as-object and other-as-subject: I make him to lose himself in the world as he is the one who I have to not be (BN291, out of sequence)

CDRII (p. 13c) "...we already knowI that conflicts and social struggles as much as singular battles are all conditioned by scarcity: negation of man by the Earth beingI interiorized as a negationI of manI by manI..."

Critique of Dialectical Reason , Volume One, Tr. Alan Sheridan-Smith. Published by New Left Books.[Original translation modified by Sartrean term clarifications]From Individual Praxis to the Practico-inert (CDR73-343)

1. Scarcity and Mode of Production (CDR122-152)

4-16Scar (i) Scarcity and HistoryI (CDR122-139)Sartre\The Other-Conlict is the original meaning of being-for-others’ (BN221-2)Sartre\Flaubert’s Neurosis-After the 1848 massacre the ‘BourgeoisI feels constituteddial as a particular

classI by the hatredposited of others’-The ‘basis of the ideology will be self-hatred conceived as the source of human enterprise’-The ‘basis of bourgeois humanism is clearly misanthropy’

Sartre, CDR (p. 152, Ftn. 35, Fr. 263, out of sequence from Herein-Sacrificial_groups negation_of_negationI as needI (CDR150)) "...The essential discoverydial/lived of Marxism is that labour, as a historical reality and as the utilization of particular toolsok in an already determined [‘that is, as limitation’] social and material situation, is the real foundation of the organization of social relationsok. This discoverydial/lived can no longer be questioned..." Cumming, The Philosophy of Jean-Paul Sartre, p. 449-450AS translates CDR 152-153, Ftn 35.

1-06Scar Contingency of HistoryI, surrounding materialityI, and our ‘bitter struggle against scarcity’ (CDR123)

Sartre CDR (p. 123, Fr 235) "...[The] unilateral connection [of three degrees]ok of surrounding materiality to individuals is expressed in our Historyconcept/1negc in a particular and contingent form since the wholedial of human development, at least up to now, has been a bitter struggle against scarcity . Thus at every level the basis of the passive actions of worked [worked_matter] and socialized materiality will turn out to be the original structuredial of scarcity as a primary unity transmitted to matter through men and returning to men through matterI. But we should not be disturbed by the fact that the relationok of scarcity is contingent... Above all, although scarcity is universal, at a given2neg historical momentdial it may vary from one region to another..."

(CDRp. 124, Fr. 236) sartre¶ "In the progressivec momentdial of our expérienceposited we shall study the problem of the contingency of Historyconcept; and we shall see that the problem is particularly important from the point_of_viewdouble connection of 1st&2neg of a future [avenir] for man... [I]t will be safest to discuss scarcity first and then to let the universal relationsok between the dialectic and the inert emerge later.

sartre¶ "Our description of the relationok of scarcity will be brief, because there is nothing new to say about it. In particular, historical_materialismposited, as the interpretationc of our Historyconcept, has provided the desirable

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precision. But what has never been attempted is a study of the type of passive action which materiality as such exerts on man and his HistoryI in returning a stolen praxis to manI in the form of a counter-finalityc. The point must be emphasized: HistoryI is more complex than some kinds of simplistic Marxism suppose: man has to struggle not only against Natureconcept, and against the social environment which has produced him, and against other men, but also against his own action as it becomes other. This primitive type of alienationc occurs within other forms of alienationI, but it is independent of them, and, in fact, their foundation. In other words, we shall reveal, through it, that a permanent antipraxisc is a new and necessaryCDRdial/lived momentdial of praxis. If we do not try to define this momentI, historical intelligibility—that is, certainty within the complexity of temporalCDRlived development—loses one of its essential momentsI and is transformed into unintelligibilityI."

12-05Scar Fundamental collective structuredial of scarcityI as the negativeI unity of humanityI (CDR127)Sartre CDR (p. 127, S&A 435, Fr. 239) "Scarcity can be held, in the abstract, as a relationok of the

individual to the environment. Practically and historically, that is, in so far as we are situated, the environment is an already practical_fielddial/lived, which relates everyone to collective structuresdial (we shall explain what this means latter). The most fundamental of these structuresI is scarcity as the c unity of the multiplicity of men (of this concrete multiplicity). This unity is negative [seeking to deny lack] in connection [rapport] [of three degrees] to men because it is transmitted to man by matter in so far as matterI is inhuman (that is to say, in so far as its being[-there] humanI is possible only through struggle on this earth). This means, therefore, that the first totalization [in course]dial/lived effected by materiality manifests itself (in a given2neg society and between independent social groups) as the possibilityI of universal destruction and as the permanent possibilityI that this destruction through matterI might come to it [à lui] through the praxis of other men. This first aspect of scarcity can condition the unity of the group, in that the groupI, taken collectively, may organise itself to react collectivelyI. But this dialectical and properly humanI aspect of praxis cannot possiblyI be contained within the relationok of scarcity itself, precisely because the positive dialectical unity of a common action is the negationc

ok of negativec

ok unity as surrounding materiality turning on the individualsI who have totalizeddial/lived it. In fact, scarcity as tension and as force-field is the expression of a quantitative fact (insufficiency more or less strictly defined)..."**

(CDRp. 128, S&A 436, Fr. 240) "...All the same, the other members of the group do exist for him together [ensemble], in that each one of them is a threat to his life—in other words, in that the existence of every one of them is the interiorization and absorption by a humanI life of the environment as a negation of men. But this individualI member, if he realizes himself, through his needdial/lived and praxis, as beingI amongst men, will see everyone in terms of the object of consumption or the manufactured product, and, on this basic level, he will recognize them as the mere possibility of the consumption of something he himself needsI. In short, he will find each of them to be the material possibilityI of his beingI annihilated through the material annihilation of an objectI of primary necessityCDRdial."

7-12Scar Worker’s rejection of conditions occurs in action, not in thoughtSartre, "The Maoists in France," (p. 166P, 1971) "...A group is said to be a serialc groupI when each of its

members, though he may be in the same circumstances as all the others, remains alone and defines himself according to his neighbor insofar as his neighbor thinks like the others. That is, each is something other than himself and behaves like someone else, who in turn is otherI than himself. The workers articulated and confirmed serial_thinkinglivedc [group can never think or act in a serial way] as though it were their own thinkingI, but it was actually the thinkingI of the ruling class, who imposed it on the workers from the outside. Not that they found it either accurate or clear, but it justified their passivity by its reference to larger considerations..."

(p. 167P) "Actually, there is another, more profound thought which the ruling classI represses by its atomization, and which is the workers’ thoughtI: it is the rejection of their condition.** Exploited and oppressed in a basic way, they cannot become aware of this situation without revolting against it in the most radicalontology fashion. But when the masses are atomized and serializedI, when each person feels alone and partly resigned, this thoughtI does not come to them in a recognizable form. It is masked by serialI thought, which separates them and justifies their separation. Yet lookI at what happens as soon as an exterior change affects production, reveals the actual conditions at one point in the process, and provokes a particular, concrete,

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and precise refusal on the part of the workers. The series is then replaced by a group whose behavior expresses—though often without formulating it—the radicalontology refusalI to be exploited. At first, serial_thinkingI opposes practical_unityc, in the same way that atomization and serialismI opposeI the formation of the group. It would be useless to refute such thinking with arguments, because it arises from the serialI formation and expresses it perfectly. But as soon as concreteI action calls for unification—even if it is only temporary—serial_thinkingIRc no longer has a place, because the groupI can never think or actI in a serialIc way. Jean*** shows clearly that racism, sexism, and so forth disappear the momentdial actionI is taken.**** This happens not because the mechanisms have been noticed, identified, and verbally denounced, but because they are facets of the separatistIc idea, which is no longer needed. From that point on, as Jean says, the masses progress by leaps and bounds." [continued at Sartre\Lifework-Revolutionary steps in 1971: ‘The Maoists in France,’ ‘I am not a Maoist’

-------------------------------------------------See Sartre\Flaubert’s Personalization-Laughter serializes a collective as an exterior Alter Ego** Copied Pol...\Capitalism-Index*** An author of one of the articles in "The Maoists in France," in which Sartre’s "Introduction," states: (p. 166) "...In 1968 Jean was an organizer at Contrexéville. Working conditions were horrifying; they called the factory ‘Buchenwald.’ But there had never been a strike in all of the twelve years of its existence—this was the effect of terror. Atomizing forces acted constantly on the workers and serialized them..."**** [As took place in the people of New Orleans during and after the hurricane Katrina.]

7-13Scar The ‘group or the nation is defined by its surplus population’ (CDR128)Sartre, CDR (p. 128-9, S&A 436, Fr. 240) "Of course, these remarks describe a still very abstract

momentdial of our regressive experience Fr=?: in reality, all the social antagonisms in a given2neg society are qualified and structureddial, and the society itself defines the bounds of scarcity, at least within certain limits, bothok for each of its constituent groupslived, and in the fundamental matter of collective scarcity—that is, in terms of an original connection [rapport] [of three degrees] between forces and relationsok of production. But the important thing for us now is simply to record, in sequenceS&A the structuredial of dialectical intelligibility. Now, from this point_of_viewdouble connection of 1st&2neg it is easy to see that the totalization [in course]dial/lived effected by scarcity spirals.S&A In effect, scarcity is not manifest through the radicalontology impossibility that the human organism may exist (e...). (CDRp. 129) But in a givenI situation, whether it be the raft of the Medusa,19 an Italian city under siege, or a modern society (which, of course, discreetly selects its dead simply by distributing items of expenditure in a particular way, and which, at its deepest foundations, is already in itself a choice of who is well provided for and who is to go hungry), scarcity makes the passive_totalitylivedc of individuals within a collectivityI into an impossibility of co-existenceI. The group or the nation is defined by its surplus population ; it has to reduce its number in order to survive." Ref Sartre\Flaubert’s Neurosis classFtn. 19, "Reference to the sinking of the Medusa" in 1816. [Ed.]

7-13Scar Working classI ignorancelived as mode of interhuman_relationsFr=? (NE294-301)Sartre, Notebooks for an Ethics (p. 294P) "Ignorancelived is a mode of interhuman relations..."(NEp. 295) "...if I am ignorantI of what an_other knows ... my thought is defined from the exterior as a

given2neg lackdial/lived...""So rather than my thought being[-there] finite but not limited, that is, rather than it beingI an interior

tension containing its limits within itself and measuring them by its own drive, it has its truelived limit outside of it, like things in Natureconcept. It passes over to exteriorityI in relationFr=? [of three degrees]lived&lived as 1st&2neg to itself, in the sense that we say that NatureI is exteriorityI. Indeed, as such, it is cut off, therefore false. False in that it is an incompleteness that takes itself for a totalitydial/lived..."

(NEp. 295-6P) "Every theory of Truthconcept, since Plato, conceives of TruthsI as fully accomplished and, while waiting for us, confines itself to giving as a model and rationale for our TruthI, the Truthconcept of An_Otherconcept

Fr=?. (NEp. 296) Platonic ξιδoς, like Spinoza’s affirmativedial particularFr=? essences, are fully accomplished along with thought, that is, along with the quintessentialized consciousness. However, it is not a matter of the thought that accomplishes itself in thinkinglivedc but of an already accomplished, expressed, and objectified thought, the Thoughtconcept of An_Otherconcept

Fr=?, my thought as OtherIFr=?. Rather than Truthconcept

Fr=?

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beingI quite precisely that illuminating upsurge of the For-itselfconcept within the world that makes BeingconceptFr=?

be for an existence, that is, makes it be an existential, this same unveilingFr=? gives itself to me as happening for another, that is, as an existentialI frozen in Beingconcept."

(NEp. 296) "The problem with epistemologyc is always to determine [‘that is, as limitation’] the relationFr=? between my intuitive thought and others’ truthI..."

"...And the other who possesses the truthI that I am ignorant of also possesses the key to my ignoranceI and can foresee the process that will bring me from ignoranceI to knowing..."

(NEp. 300) "MyI anger against my exploiter is my way of living the situation that has been made for me, it is me, me grasping [transformsto] the nature of my wages and their disproportion with my needsdial/lived. Yet the man who knows will say this angerI stems from my ignorancelived of the economic situationI which prevents the boss from raising wages without ruining his business. Therefore, if I were to know the complete truthI, I would know how to deal with this angerI."

(NEp. 300-1P) "...This ignorancelivedR comes to me from the otherI like a nature... [M]y cogitocFr=?

graspsIFr=? itself as absoluteontologyc truthI and as an epiphenomenalism, I am existence and I have a natureI whose

secret is in an_other’sI hands, I am at the same time the being[-there] whose being[-there]I is in question in its being[-there]I and the pure passivity defined by an_otherI. Man and thing, man/thing.

(NEp. 301)"With this, ignorancelived threatens to lead to submission. By submitting to the other’sI will, at least I will regain some efficacy and I will be able to adhere to the truthI by way of the interposed person... [But] it constitutesBN the other’sI will as trueI and my will as an epiphenomenonI..."

-------------------------------------------------See Sartre\Groups&Reciprocity-Laborers ‘are ignorant through meontology/2neg to the extent I become through them what I am’; -I ‘enter myself in joiningI with them: But in this way I change them in my changing’Ref Sartre\Flaubert’s Neurosis-class

7-13Scar Reciprocity is my praxis that an accident separated from my other (CDR131)Sartre, CDR (p. 131, S&A 439, Fr. 242) Frp"Now, human_relationsok** (positive and negative) are

reciprocallivedR, that signifies that each praxis, in its practical structuredial and for the sake of the completion of its project, recognizes the praxis of the other, that is to say, at bottom, praxis sees the duality of activities as an inessential [explained in next sentence] character and the unity of praxisI as such as their essential characterI. In reciprocity, the praxisI of my reciprocalI, is at bottom my praxis which has broken in two by accident, and whose two pieces, each of which is now a praxisI on its own, mutually preserve from their original indifferentiation a profound appropriation and immediate comprehensionok. (Fr. 243) I do not claim that the connection [of three degrees]Fr=? of reciprocityI ever existed in man before the connection [of three degrees]Fr=? of scarcity, after all, man is the historical product of scarcity. But I say that, without this human connectionI

Fr=? of reciprocityI the inhuman connection [of three degrees]Fr=? of scarcity would not existI..."

-------------------------------------------------**7-13 Ref Sartre\Index of Terms-HUMAN_RELATIONS ; French checked for the term relation

Search for a Method: (p. 156c) "...Our comprehensionFr=? of the otherlivedc is never contemplativec; it is only a momentdial of our praxis, a way of living—in struggle or in complicity—the concrete, human relation which unites us to him.";

CDR: (p. 104c) "The hidden existence of a human_relation dismisses the [BN’s] physical and social obstacles, in short the worldI of inertia, to the rank of inessential reality;

(p. 181c) "...Servitude is based on freedomCDR; the human relation of exteriority is based on the direct bond of interiority as the basic type of human relation...";

12-05Scar Scarcity’s molecular workers reifiedI through ManichaeismI (CDR131)Sartre CDR (p. 131-2, S&A 440-1, Fr. 243) "In pure reciprocitylivedc, that which is Otherconcept

okc than me

is also the sameontology/2neg**. But in reciprocityI as modified by scarcity, the sameI appearsFr=? to us an anti-human in so far as this sameI man appearsI as radicallyontology OtherI

ok—that is to say, as threatening us with death. (CDRp. 132) Or, to put it another way, we have a rough understandingFr=? of his ends (for they are the same as ours), and his means (we have the same ones) as well as of the dialectical structuresdial of his acts; but we understandI

Fr=? them as if they belonged to another species, our demonic double. Nothing—not even wild beasts

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or microbes—could be more terrifying for man than a species which is intelligent, carnivorous and cruel, and which can understandI

Fr=? and outwit humanI intelligenceI, and whose aim is precisely the destruction of man. This, however, is obviously our own species grasping [transformslivedtolived] of every manI among others in the environment of scarcityI.S&A

(CDRp. 132-3, S&A 440-1, Fr. 243) "This, at any rate, is the fundamental and abstract matrix of every reification of human relationsok in any society. At the same time, it is the first stage of ethicsRc, in so far as this is praxis1neg casting a light upon itself in terms of given2neg circumstances. The first movementdial/lived of ethicsI, in this case, is the constitutiondial/group of radicalontology evil and of Manichaeism***... Thus man is objectively constitutedI as inhuman and this inhumanity is translated into praxis by the grasping [transformslivedtoconcept] of evilI as the structuredial of the Otherconcept

ok. The somewhat confused clashes, whose origin is highly ambiguous, which take place between nomadic tribes when they happen to encounter one another, have for this reason been interpreted by historians and ethnographers as a challenge to some of the elementary truths of historical_materialismposited. It is certainly truelived that the economic motiveFr=? is not alwaysok essential, and is even sometimes not to be found at all. These wandering groups have the whole savannah to themselves; they do not trouble one another. But this is not the point. It is not always necessaryCDRdial/lived for scarcity to be explicitly involved; but in each of these tribes, the man of scarcity encounters, in the other tribe, the man of scarcity in the form of the anti-human. (CDRp. 133) All of them are so constituteddial by their struggle against the physical worldI and against people (often within their own group) that the appearanceI of strangers, which present them with the bond of interiority and the bond of absolute exteriority, makes them see man as an alien species. The strength of their aggressiveness and hatredposited resides in needdial/lived, and it makes very little difference if this needI has just been satisfied..."

(CDRp. 133, Fr. 244) "For this reason, I believe that, at the level of needI and through it, scarcity lives itself in actual fact through Manichaean action, and that the ethical manifests itself as a destructive imperative: evilI must be destroyed. And at this level, too, violence must be defined as a structuredial of humanI actionI under the sway of Manichaeism and in a context of scarcity. [continued same paragraph below]

-------------------------------------------------See Foucault\Politics-Good versus evil as the fundamental duality of Western consciousness** Ref Sartre\Index of Terms-SAME *** Ref Sartre\Index of Terms-MANICHAEISM , see twoR sub-topics below;

CDR: Herein-RPeter Caws: Racism as seriality of opinion and not genuine thought or language (CDR Ftn. 88)];

CDRII: Sartre\Intelligibility of History-RManichaeisticI disinterested virtue as strength serving the Good

11-09Scar ViolenceI ‘always presents itself as counter-violenceI, an affirmeddial rightI’ (CDR133)Sartre, CDR (p. 133, S&A 441-2, Fr. 245, continuing, my paragraph break) sartre¶ViolenceR always

presents itself as counter-violence , that is to say, as a retaliation against the violenceI of the Otherconceptok. But

this violence of the Otherconceptok is not an objective reality except in the sense that it exists in all men as the

universal motivation of counter-violence, it is very simply the intolerable fact of broken reciprocity and of the systematic utilization of man’s humanity for the destruction of the humanI [Manichaeism]R. Counter-violence is exactly the same thing, but as a process of restoration, as a response to a provocation: if I destroy the inhumanity of the anti-human in my adversary, I cannot help destroyingok the humanityI of man in him, and realizing his inhumanity in myself. I may try to kill, to torture, to enslave, or simply to mystify, but in any case my aim will be to eliminate alien freedomCDR as a hostile force, a force which can expel me from the practical_fielddial/lived and make me into ‘a surplus man’ condemned to death. In other words, it is undeniable that what I attack is man as manI, that is, as the freeI praxis of an organiclived being[-there]. It is man, and nothing else, that I hatepositedc in the enemy, that is, in myself as Otherconcept

ok; and it is myself that I try to destroy in him, so as to prevent him destroying me in my own body." See Sartre\Intelligibility of History-Class struggle ‘reciprocity of antagonisms’ in capitalism and worker; Ref Pol...\Horneyan Therapy-Hurt pride needs vindication; vicious circles of rationalization

(CDRp. 148-9, Fr. 260, out of sequence from Herein-ii. Scarcity and Marxism) "...In reality, violence is not necessarilyCDRdial/lived an action; and Engels had reasonc for showing that it is absent as an actionI from a great

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many processes. Nor is it not a positive trait of nature or a hidden potentiality. (CDRp. 149) ViolenceI is the constant inhumanity of humanI conduct as interiorized scarcity; it is, in short, what makes each see each [que chacun voit en chacun] Otherconcept/1negc as the principle of Evilconcept c. Thus it is not necessaryI that the economy of scarcity is violenceI—that there must be massacres, imprisonment or any visible use of force, or even any project of it actual use. It merely means that the relationsok of production are established and pursued in a climate of fear and mutual mistrust by individuals who are alwaysok ready to believe that the OtherI

ok is an anti-humanI member of an alien species; in other words, that the OtherI

ok, whoever he may be, can always be seen by OthersI

ok as ‘the one who started it.’ sartre¶This signifies [signifie] that scarcity, as the negation in man of man [en l'homme de l'homme] by matter , is a principle of dialectical intelligibility posited ." [continued-1]

-------------------------------------------------"There have never been violencesc on the earth which did not correspond to the affirmationdial of a rightc,

and even if, in its original evolution, violence might at first not have been right it would constitute itself as right in its very evolution." Cited from McBride, Sartre’s Political Theory, p. 67-8, from Cahiers pour une morale (p. 185) and (275) "At base, the Evilconcept c in violence comes precisely, not from the fact that it destroys right but from the factI that it creates it. It places the conquered individualFr=? in a situation such that he must either accept it (at least provisionally) or die. . . . It is precisely because every situationI, even one created through violence, is humanI because it is lived by men that every state of factI creates a stateI of right."

-------------------------------------------------James Gilligan, Violence (p. 11-12) "The first lesson that tragedy teaches is that all violence is an

attempt to achieve justice, or what the violent person perceives as justice, for himself or for whomever it is on whose behalf he is being violent, so as to receive whatever retribution or compensation the violent person feels is ‘due’ or ‘owed’ to him, or to those on behalf he is acting, whatever he or they are ‘entitled’ to or have a ‘rightI’ to; or so as to prevent those whom one loves or identifies with from being subjected to injustice. (p. 12) Thus, the attempt to achieve and maintain justice, or to undo or prevent injustice, is the one and only universal cause of violence."

-------------------------------------------------** Ref Sartre\Index of Terms-RIGHTS [LEGITIMATION] [droit]; 4 hits.

4-06Scar ManichaeismI as negativeI reciprocity, ‘transcendedlived/1neg, partially liquidated, always reviving’ (CDR133)

Sartre CDR (p. 133c, S&A 442-3, Fr. 244) "[repeating p. 133 above]... It is man, and nothing else, that I hatepositedc in the enemy, that is, in myself as Otherconcept

ok; and it is myself that I try to destroy in him, so as to prevent him destroying me in my own bodyI.

(CDRp. 133-4, Fr. 244) "These connections [rapports] [of three degrees] of exteriority in reciprocity, however are complicated by the development of praxis itself, which re-establishes negative [seeking to deny lack] reciprocitylivedR in the form of antagonism, as soon as a real struggle develops. In terms of the concrete necessitiesCDR of strategy and tactics, one is bound to lose if one does not recognize the enemy as another human group, capable of inventing traps, and of getting out of them, and of allowing itself to be caught by some of them. (CDRp. 134) Conflicts of scarcity, from nomad wars to strikes, are perpetually oscillatingI between two poles, one [1] of which turns the conflict into the ManichaeanR struggle of men against their terrifying counterparts, while the other [2] reduces [the conflict] to humanI proportions as a dispute which is being[-there] resolved by violence because the possibilities of reconciliation have been exhausted or because mediation has broken down. S&AWhat is important here is that the praxis, once it constitutesdial itself as the action of an army, a class, or even more a restricted group, transcendslived/1neg in principle the reifying inertia of the relationsok of scarcity.

(CDRp. 134, S&A 442-3, Fr. 245-6) "I mean by this that the inertI morality of Manichaeism and radicalontology evil implies a suffered distanceok, an impotence lived, a certain manner of discoveringdial/lived scarcity as destiny—in short, a veritable domination of man by the interiorized material environment. (Fr. 246) It is not, then, a question of a permanent structuredial, in the sense in which it would remain fixed and inertI at a certain level of humanI density, but rather of a certain momentdial of human_relationsok, alwaysok transcended I , and partially liquidated, alwaysok reviving (p. 443, AS134) In fact, this momentdial is located between the liquidation, by the scarcity of positive reciprocitiesI (to whatever degree of the humanI praxis this liquidation is

8


produced, and the reappearance, under the dominion of the same scarcity, of antagonistic negative [seeking to deny lack] reciprocityI. And this intermediary momentI is precisely the first momentI, and the productive scheme, of the complex process of reification. In this momentI, the individuals of a social field live with the environment in a false connection [rapport] [of three degrees] of reciprocitylivedc (that is, they designate what they are and what others are, through matter, as pure quantity) and carry this connection [rapport] [of three degrees]lived&lived as 1neg&2neg into the social realmFr=? by living their reciprocityI of humanI beings[-there]I as a denied interiorityI—or, if you prefer, by living it falselyI in exteriority."

Fredric Jameson, Foreword to 2004 2nd ed., CDR (p. xvii-xviii) "...[Sartre’s] irrepressible narrative spirit, which tends to convert any simple expository task into a storytelling form, something evidently related to the historical subject-matter, for which ‘concrete’ always means ‘event’. Thus even economics—the question of inflation in imperial Spain—or sociology—the exposition of what class interests might mean—let alone the long illustrative sections drawn either from the French Revolution or from the Soviet Revolution down to Stalinism—all of these illustrations tend to overpower the surface text and to acquire a dynamism of their own. (p. xviii) But this means that the reader is tempted to mistake these narrative illustrations for so many positive philosophical propositions about concrete history: something which results in the fundamental error so many readers (including myself, in an earlier effort) have made about Volume I, namely the notion that it sets in place a cyclical view of history in which groups incessantly form and then dissolve back into seriality, leaving an essentially dictatorial structure in place behind them..." Sketch copied and Ref Sartre\Lifework-Appraisals and vilifications (index)

4-06Scar How can matterI ‘control totalizinglived actions through scarcityI so as to make them totalizeI every individualI totalizationI [in course]’ (CDR134)

Sartre, CDR (p. 134-6, S&A 443-4, Fr. 246-7) "e...[H]ow can matter control totalizing lived actions through scarcity so as to make them totalize I every individual totalization [in course] ? The questionok contains its own answer. It must be recognized that neighboring groups, though differing in structuredial—like, for example, Chinese peasants and nomads on the frontiers of China during the T’ang dynasty—can in fact be materially united in one and the same place, defined at once by a particular material configuration, and by a particular state of techniques, especially communications. (CDRp. 135) The nomads have a limited freedom of movementI and in spite of everything [malgré tout] remain on the edge of the desert; while the pioneering army of Chinese peasants advances step by step seizing a little more arable land from the unproductive desert every day. The two groups are aware of each other: they are bothok divided and united by an extreme tension. For the Chinese, the nomads are robbers capable only of stealing the fruit of the labour of others; and for the nomads, the Chinese are pure colonialist, gradually driving them into an uninhabitable desert. For each groupI, insofar as it is praxis, makes the Otherconcept

ok figure as an object in the unity of its practical_fielddial/lived and everyone knows that he figuresI as an objectI for the Other’sI

ok group. This utilitarian knowledge [connaissance] will be expressed in such things as the peasants’ precautions against surprise attack, and the nomads’ care in preparing their next raid. And it is precisely this that prevents the two movementsdial/lived of practical unification from constitutingdial/group two different fields of action in the same environment.** For each of them, the existence of the OtherI

ok as the objectI for which it is itself the objectI, simply constitutesI the material field as undermined, or, in other words as having a double foundation. In this co-existenceI, the only duality is the double meaningCDRlived for every material objectI. The field_is_practically constitutedI as a means which can be used by the OtherI

ok; it is a mediation between the two groupsI in that each makes it a means against the means of the OtherI

ok. Everything is at once [à la foisI] a trap and a feintS&A; the secret reality of the objectI is what the OtherI

ok makes of it. And while the pure surrounding materiality becomes the contradictoryR unity of two opposed totalizationsI, each group, as an objectI among objectsI, that is to say, as a means chosen by the OtherI

ok to achieve his own ends, is objectively totalizedI as material fragility along with all the other material structuresdial of the fielde... In a solitary praxis, as we have seen, the farmer makes himself into an inert objectI in order to act on the soil; but at this point, his inertiaI reappears, transmitted to him through other people. (CDRp. 136) But, if the balance of forces in some clash is favourable to him, he will find a new form of labour (for war is a labour of man upon man) in the sphere of power. And this means something entirely new, namely the power of one human praxis, through matterI, against the praxis of the otherI, and the possibilityI of transforming an objectifying objectI into an absolute one. But what is particularly interesting from our point of

9


view is that every square meter of the practical_fieldI totalizesI the two groupsI and their two activitiesI for all their members, in so far as the terrain presents itself as a permanent possibilityI of alienation for everyone. The negative unity of scarcity, which is interiorized in reification of reciprocity, is reexteriorized for us all in the unity of the world as the common locus of our antagonisms; and we will re-exteriorizeI this unity in turn, in a new negativeI unity. We are united by the fact that we all live in a world which is determined [‘that is, as limitation’] by scarcity."

-------------------------------------------------See Herein-H08-0Circulation ‘of precious metals in the Mediterranean worldI transformed praxis into antipraxis—praxis without an author’ cf.Sartre’s early view of violence as a ‘right,’ Herein-Violence always presents itself as counter-violence, an affirmeddial right** Copied Sartre\Intelligibility of History-contradiction

Page 148-9 out of sequence at Herein-Violence 'always presents itself as counter-violence, an affirmeddial right'

11-10Scar ScarcityI, as negationI of manI by matterI as a principle of dialectical intelligibilityposited (CDR149)Sartre, CDR (p. 149, Fr. 260, continuing-1, bookmark ends prior page) sartre¶ "But I am not trying either

to give an interpretation of pre-history or to fall back on the notion of classes and show, as so many others have done, how they originated. Such a project surpasses1neg the powers of one individual; and in any case it is not what I intend. I simply wish to show that the dissolution of agricultural communes (where they existed), like the apparitionok of classesI (e...) is intelligible only in terms of an original negation, whatever the real conditions of such events may be. Materially, in effect, if workers produce [as Marx assumed] a little more than that which is strictly necessaryCDRdial/lived to the society, and if they are administered by a group which is freed from productive labour and whose members, necessarilyCDRdial/lived few in number, can share out the surplus, there seems no reason at all why the situation in any case should change. It appears to me on the contrary that if we assume that [class] differentiation occurs in a society whose members always produce a little less than is necessaryI for the ensemble—which is everywhere the truthlived (at all levels of the technique, therefore of human exigency)—if we assume all this, then, it seems to me we will have grasped [transformspositedtoposited] the very framework of the transformations, and their intelligibilityI, so that the constitutiondial/group of an unproductive group depends on general malnutrition, and so that one of its essential functions is the selection of surplus population to be eliminated**..."

-------------------------------------------------** Caws, Sartre (p. 183) "...the Malthusianc tactics of the Bourgeoisie, to which Sartre returns at length—especially its tolerance of working-class mortality as an unfortunate process rather than as a repressive praxis..."; Sartre, The Family Idiot (5:105) "...negativity [seeking to deny lack] ... is not a master’s weapon."; Solomon, The Passions (p. 217, 2nd edition, paraphrased) Superiority, when not a mask of inferiority, is an attitude of indifference which is not defensiveness. Copied Pol...\Mastery-Index

7-05Scar Sacrificial_groups negation_of_negationI as needdial/lived (CDR150)Sartre, (CDR, p. 150, Fr. 261) "...As for the sacrificial_group, its relationok with Otherconcept

ok can truly be described as struggle. For even if violence is not used, such a group will be negated by everyone, that is, by scarcity in everyone and it will reply by negating this negation—not, however, at the level of praxis, but simply through that negation of negation which is needdial/lived."

(CDRp. 176c) "...reificationc ... is ... necessityCDRdialc imposed by the structuredial of society on members of a social group, that they should live the fact that they belong to the groupI and, thereby, to society as a wholedial, as a molecular status. What this groupI lives or does in so far as they remain individuals, is still immediately, real praxis or humanI labour. But a sort of mechanical rigidity haunts them in the concrete undertaking of living and subjects the results of their actions to the alien laws of the ‘adding up-mechanicalI rigidity’. Their objectification is modified from the outside by the inert power of the objectificationI of others..."

The Family Idiot (2:174c) "...We find this attitude in its pure form among colonized peoples at a certain stage of their struggle, that is, when they become conscious of their oppression yet still lack the means to drive

10


out the oppressor; in this case, the challenge, an ineffectual ideal, demonstrates at once the impossibility and the necessityCDRdial of revolt..."

-------------------------------------------------See Sartre\Dialectic-Anti-dialectic of passivityI as permanent sealI of the inertI; Sartre\Flaubert's Personalization-Passive 'gliding' as faked inertia, imposed by praxis itself when there is no other choice of the appearance of enterprise;

Sartre\Flaubert's Constitution-Despair ‘the supreme purpose of resentment’ pits God against his father, as lacking negation of negation;

-Love’s ‘absence is made known as a defect of being’Ref Sartre\Index of Terms-SACRIFICIAL GROUPS/PERSON :

Sartre\Negation-negation of negation is a new negation;Sartre\Flaubert’s Personalization-passivity as collective passivity;Pol...\Degeneration of Human Violence-Kingship, monarchy, tyranny. On human sacrifice.

Ref Herein-counter-finality

Page 152 out of sequence Herein-1. Scarcity and Mode of Production

7-13Scar 2. Worked_Matter as AlienatedI Objectification of Individual and collectiveI Praxis (CDR153-219)

Sartre\Dialectic-worked_matterSartre\Anguish-alienationSartre, CDR (p. 228c) "In the momentdial where we reach the apodicticc structuresdial of dialectical

experience Fr=?, still in its most abstract form, the discoverydial/lived by the agent of the alienationc of his praxis is accompanied by the discoveryI of his objectificationlivedc as alienationI... [H]e discoversI his being-outside-in-the-thing as his fundamental truthlived and his reality. And this being-outsideI constitutesdial itself (or is constitutedI) for him as practico-inert_matter; either he himself, as a particularity, is roughly conditioned in exteriority by the whole universe, or, alternatively, his being[-there] awaits him from outside, prefabricatedc by a conjunction of exigencies..."

7-13Scar (i) MatterI as invertedI praxisI (CDR161-196)Cumming's PofJPS, p. 450-2 AS translates CDR 161-2Cumming's PofJPS, p. 453-5 AS translates CDR 185-7

7-13Scar Dialectic ‘of precious metals in the Mediterranean worldI transforms praxis into antipraxis—praxisI without an author’ (CDR166)7-13 Sartre, CDR (p. 166, Fr. 276) "...we do not intend to make an economic or historical study. But, given2neg the work of historians and economists on the circulation of precious metals in the Mediterranean worldI during the Renaissance, we will try to grasp [transformsto] the intelligible bond of exteriority and of interiority in real life within that circulation, observing how, in the case of gold and silver as materiality, and in the case of man as the product of his product, it [circulation of precious metals in the Mediterranean world] transforms livedc human praxis into antipraxis ** , that is to say, into a praxis I without an author [authorless act]R, transcendinglived/1neg the givenI towards rigid ends, whose hidden meaningCDRlived is counter-finality. I shall apply myself, therefore, to an example, drawn from Spanish history, which has the advantage of showing the process of the inversionok of practice in all its clarity."

(CDRp. 168-9, Fr. 279) "...Matter [gold and silver] as the receptacle of passivised practices is indissolubly linked to lived praxis, which at once adapts to material conditions and inert significations, and renews their meaningI, re-constitutingdial/group them by transcendingI them, if only to transform them. At this level, the process of revelationposited is constitutiveI in the sense that it realizes a unity which, without man, would be

11


instantly destroyed. Spain was the living unity of an undertaking, and restored [gold's and silver's] valuelived and meaning to the signs inscribed in a sector of matterI: and, at the same time, [Spain] was a material entity, a set of geographical, geological and climatological conditions which sustained and modified the institutional meanings which it created and, in this way, conditioned the praxis of the men who were subject to that de facto unity, even in the movementdial/lived which enabled them to transcendI it. (CDRp. 169) At this level of the double, regressive-progressiveR, approach we find a new structuredial of the realdialectic: every praxis is a unifying and revelatory transcendencelived/1neg of matter, and crystallises a materiality as a signifying transcendenceI of former, already materialised, actions. And all matterI conditions humanI praxis through the passiveI unity of prefabricated meaningCDRlived. There are no material objects which do not communicate among themselves through the mediation of men; and there is no man who is not born into a world of humanisedI materialities and materialised institutions, and who does not see a general future [avenir] prescribed for him at the heart of the movementdial/lived of Historyconcept.

(CDRp. 169, Fr. 279) sartre¶"In this way, society in its most concrete movementdial/lived is shot through with passivityI, and unceasingly totalizesdial/lived its inertI multiplicities and inscribes its totalization [in course]I in inertiaI, while the material objectI, whose unity is thereby recreated, re-discovereddial/lived and imposed, becomes a strange and living being[-there] with its own customs and its own movementdial/lived. It is this point of view which enabled Braudel to write: ‘The Mediterranean as a unit, with its creative space, the amazing freedom of its sea-routes ... its cities born of movementI . . .’ This is not a metaphor. To preserve its reality as a dwelling a house must be inhabited, that is to say, lookedI after, heated, swept, repainted, etc., otherwise it deteriorates. This vampire objectI constantly absorbs humanI action, lives on blood taken from man and finally lives in symbiosis with him. It derives all its physical properties, including temperature, from humanI actionI. For its inhabitants there is no difference between the passiveI activityI which might be called ‘residence’ and the pure re-constitutingdial/group praxis which protects the house against the Universe, that is, which mediateslivedI between the exterior and the interiorI. At this level one can speak of ‘The Mediterranean’ as a real symbiosisc of manc and thingsI, and as tending to petrify man in order to animate matterI..."

-------------------------------------------------See Sartre\Dialectic-Participation grasps bonds of interiority linked to culture; Herein-H08-10 How can matter ‘control totalizinglived actions through scarcity so as to make them totalize every individual totalization [in course]’** Ref Sartre\Index of Terms-ANTIPRAXIS ; See praxis

CDR: (p. 124c) "...man has to struggle ... against his own action as it becomes otherok. This primitive type of alienation occurs within other forms of alienationI, but it is independent of them, and, in fact, their foundation. In other words, we shall reveal, through it, that a permanent antipraxis is a new and necessaryCDRdial/lived momentdial of praxis...";

Herein-[this sub-topic] Dialectic ‘of precious metals in the Mediterranean worldI transforms praxis into antipraxis—praxisI without an author’ (CDR166)

7-13Scar Precious metals produce their own communal ideaI through humans (CDR170-1)Sartre, CDR (p. 170, Fr. 280) "Two types of human mediation must, however, be distinguished. The

first is communal, premeditated, syntheticdial/lived praxis uniting men (whether exploited or not) in a single enterprise aimed at a single object. Such—to return to our example—was the policy of Philip II’s government, in particular, in relationI to precious metals. This concerted undertaking led to the accumulation of ingots and coins in the depths of the crucible of Spain. Through this mediation matter directly produced its own idea. But this has nothing to do with philosophical or religious conceptions, constituteddial at the level of ‘superstructuresI ’ as dead possibilitiesI far removed from reality.

(my paragraph break) sartre¶The ideac of the thing is in the thing, that is to say, it is the thing itself revealing its reality through the practice which constitutesI it, and through the instruments and institutions which define it. In the sixteenth century, the use of colonial [gold] mines necessarilyCDRdial/lived meant importing unprocessed products from the colonies into the metropolitan country, and therefore accumulating precious metals in Spain. But this very practiceI revealed gold and silver as commodities, and this, moreover, corresponded to the mercantilism of the age. Money revealedI itself as a commodity because it was treated as a commoditye..."

12


(CDRp. 171, Fr. 281) sartre¶"This ideaI of matter is naturalistic and materialisticI in that it is matterI producing its own ideaI. It is materialistic because it is simply the instrumentI itself conceived in its visible and tangible materiality; it is naturalistic because natural properties of the physical object are given2neg as the source of its utility. But above all, it is praxis reverberating through a thing. Each praxis contains its own ideological justification: the movementdial/lived of accumulation necessarilyCDRdial/lived involves the ideaI that the accumulation of goods leads to prosperity; and since gold and silver are accumulated, it must be the case that the more ingots or coins you have, the richer you are. Thus the valuelived of units must be constant, since wealth consists in the simple addition of monetary unitse... In the importation process, the ideaI is gold revealing itself as a precious metal; but, at the same time, it is inert; it is not an invention of the mind, but the petrification of actione... But in the process as a wholedial it is not the case that collectives are enriched by the accumulation of monetary signs. Here, matterI as passive activity and counter-finality [inflation] contradicts its own ideaI through its movementdial/lived. [continued]

7-08Scar Serial illegal outflows limits Spain’s containment of precious metals (CDR171)Sartre CDR (p. 171-2, Fr. 282, continuing) "These remarks bring us to the second type of human

mediation, which is serial. In this case, the same or different men constitutedial themselves at the margins of the undertaking as Otherconcept

ok in connection [rapport] [of three degrees] to the common_praxis. In other words, the syntheticdial/lived interiority of the group at work is penetrated by the reciprocal exteriority of individuals, in so far as this constitutesI their material [index of human] separation. (CDRp. 172) In spite of customs barriers, prohibitions and police investigations, precious metals entered Spain only to leave it again: gold escaped across every frontier. First, there were illegal dealings: in this period, the Mediterranean worldI neededdial/lived gold; trade was active and Sudanese gold was exhausted; and foreign merchants who had settled in Spain sent cash back to their own countries. Then there were legalI outlets: imports of cereals and of certain manufactured products necessitatedCDR payment in cash. Finally, Spain's imperialist policy cost her dear, for the Netherlands swallowed up a large part of the Peruvian golde... [I]t becomes impossible to discern any communal actionI; there were only innumerable separateI [serialI] actionsI, without any concerted link. Whether they cheated individually=[individuellement] or in small organized groups, the illegal operators did not usually know one another, since they were forced to actI in secrecye..."

(CDRp. 172-3, Fr. 282-3) "...Thus the losses of gold were regarded by the Cortes as a systematic impoverishment of the country. [Fr. 283] The unity of the concerted process of accumulation gave matter its passive unity as wealth; and this material unity in its turn unified the amorphous growth in fraud and in imports. In this way, matterI itself became the essential thing, and individuals disappeared unrecognized into inessentiality. What had to be stopped was the outflow of gold. This outflow through the Otherconcept became a spontaneous movementdial/lived of matter as other, in so far as it was, in its very humanizationI, other [autre] than man. But since it was other through its inertia, through its molecular structure, and through the reciprocalI exteriority of its parts, that is to say, as matterI, it absorbed recurrenceR and made of it [losses of gold] a sort of spontaneous resistance on the part of matterI to the wishes and practices of men. (CDRp. 173) In this case, inertiaI itself merged with alteritylived, and became a syntheticdial/lived principle producing new forces. But these forces were negative: gold took on a ‘life of its own’ mediatinglivedI between real praxis, whose unifying power and negativity [seeking to deny lack] it absorbed, and the mere succession of physical phenomena, whose dispersal in exteriorityI it re-affirmeddial. The characteristics of this magical life, which turns praxis back on itself and transforms ends into counter-ends, cannot be analyzed here; but I will examine one example, which I shall call bewitched quantity. [continued]

7-08Scar Notion of ‘bewitched quantity’ enters into idea of precious metals (CDR173)Sartre CDR (p. 173, Fr. 283, continuing) "The Spanish Government accumulated gold, yet the gold

flowed oute...""e...The quantitative notion enters into the idea; if the valuelived of the monetary unit is fixed, then the

greater the sum, the greater its valueI. And, as I have shown, this is truelived every time [en tout temps] for the individual. But while for him every new quantity increases his wealth, in the national community it devalues the unit; and thus individual=[individuelle] wealth constantly deteriorates in the hands of the merchant or the industrialist, and his own increasing prosperity is partially responsiblee..."

13


(CDRp. 174, Fr. 284) "e...Everything was governed by the increase in the stock of precious metals. This stock tripled in the course of the sixteenth century and the monetary unit lost two thirds of its valueI. In short, it was partly a matter of a mechanical bond; but there was also the dialectical action of the [phantom totality, below] wholedial on its parts. For mechanicalIc bonds, strictly speaking, are bonds of exteriority: the forces acting on an object are independent of each other, and the elements of a system are invariable. It is for precisely this reason that they can be treated as quantities: the wholeI does not act on the partsI for the simple reason that there is no wholeI. These are ensembleslivedc or sums: connections [rapports] [of three degrees] change, but the terms they relate are not modified by these changes.

(CDRp. 174-5, Fr. 284-5) "On the contrary, in the case of the price-rises, we find what might be called a phantom [above] totalitydial/lived; in other words, the sum acts negatively on its partsI as if it were a wholeI. [Fr. 285] As we have seen, the increase in reserves governed the devaluation of each unit. So the elements are constantly conditioned by their connections [rapports] [of three degrees]. But still, such a connection [rapport] [of three degrees] appears quantitative; in fact, it is a connection [rapport] [of three degrees] between quantities. But this connection [rapport] [of three degrees] of exteriority is eroded by a connection [rapport] [of three degrees] of interiority. This will be even clearer if we put the phenomenonlived back into the temporalityCDRlived of praxis instead of confining it to the timeless present of mechanism. A future [avenir] then appearsI: inside the concerted action, which defines itself, as we have seen, in terms of its future [futur] totalityI, and which therefore takes the form of a totalization [in course]dial/lived, the process of devaluation itself becomes a movementdial/lived, whose futureI (the prospect of an even larger increase of reserves) determinesdial [‘that is, as limitation/negation’] the present itself and the praxis of groups or individualsI

ok (this is why it later became possible to speculate ‘bearishly’). (CDRp. 175) Ultimately, devaluation came to the Spaniards from the future [futur], and they could foresee it..."

4-05Scar Analysisposited cannot explain the metamorphoses of Spanish gold (CDR222 out of sequence)Sartre, CDR (p. 222, Fr 331-2 out of sequence from Sartre\Freedom-Moment ‘of necessity in practical

experience is the simultaneous recognition of same as Other and Other as same’) "Complex as they may be, the facts which we have taken as examples are in fact accessible only to dialectical_ReasonconceptR. There can never be any hope of analytical_ReasonconceptR explaining the metamorphoses of Spanish gold, just because as we have seen, the quantitative bonds of exteriority, though they do not disappear, are turned back or diverted by bonds of interiority; in other words, each piece of gold is at once a unit in a sum [analytic] and, through its relationsI [références] to all the other pieces, a part in a wholedial [dialectic]. Dialectical intelligibility, however, enables one to grasp [transformsto], in terms of the proliferation of acts [dispersal, below], the type of negative unity represented by materiality. The transparencyc of praxis is certainly not to be found at this level [i.e. intelligibilityI]. But it must be comprehended [comprendre] that there is a dialectic within the dialectic [movementdial of beingI and of knowing]. That is to say, from the point of view of a realist_materialism, the dialectic as totalization [in course]dial/lived produces its own negation as absolute dispersal [proliferation of acts, above]. It does this at once [à la fois]I because the confrontation of activities is a union in separationlivedc, and because it is only through it and in it that plurality as dispersal can have a meaningCDRlived. It is not that the dialectic as Ideaconcept produces exteriorityI as the reverse side of the IdeaI; it is the analyticalpositedR dispersal of specifically dialectical agents, which they have to live as the interiorizationI of exteriorityI. [Fr. 332] Thus it is not a process which is transparentIc to itself in so far as it is produced in the unity of a project, but an actionI which escapes from itself and diverts itself according to laws which we know and clearly comprehendok [comprenons] in so far as they effect an unbalanced synthesisdial/lived between interiorI and exteriorI. In so far as, having achieved our own goal, we comprehendI

ok that we have actually done something else and why our actionI

has been altered outside us, we get our first dialectical expérience of necessityCDRdialc."

7-13Scar In 16thc Spain’s human labor as molecular reification (CDR175) Sartre, CDR (p. 175, Fr. 286) sartre¶ "Various acts and decisions followed from this: they would have to protect themselves against the present danger, but without losing sight of the continually worsening situation; in particular , industrialists would try to keep wages down. Wages in Spain (taking 1571-1580=100 as base) stood at 127.84 [ducats] in 1510, and after several ups and downs reached 91.31 in 1600... There was as yet no concerted praxis which could oppose these changes. Lackingdial/lived the means to defend themselves, workers

14


were controlled by an iron law, in which we discoverdial/lived the actionI of quantity as totalization [in course]dial/lived. When wages rocketed again 1611 [to 130.56] this was because poverty and epidemics had significantly reduced the population of the Peninsula.

(CDRp. 175-6, Fr 286) "We discoverdial/lived at once: first, the actionI of the employers, like that of the Chinese peasants, produced the result contrary to what they hoped for. By lowering the level of living they placed the population at the mercy of famine and epidemics, and thereby brought about a manpower crisis. Secondly, the masses, ‘atomized’ as they were by their lackI of political unity, were materialized by the forces of massification. Here we can see them in their mechanical reality, for the organiclived and human aspect of each individualok did not stop their relationok to others being purely molecular from the point of view of the defense of wages. The isolation of each finished person constituteddial the ensemble of wage-earners as a vast, exterior conditioned inert system. At this levelok, we discoverdial/lived that inanimate matter is not defined by the actual substance of the particles composing it (which may be inertI or livingI , inanimate or humanI), but by their connectionok [of three degrees]?&? among themselves and to the universe. (CDRp. 176) We can also observe here, in this elementary form, the nature of reification**. It is not a metamorphosis of the individualI into a thing, as is often supposed, but the necessity CDR dial c imposed by the structure dial of society on members of a social group , that they should live I as belonging to the group I and, thereby, to the entire society, as a molecular I status. What they liveI [vit] or do, in so far as they remain individualI, is still immediately, real praxis or humanI labour. But a sort of mechanicalI rigidity haunts them in the concrete undertaking of livingI and subjectsI the results of their actions to the alien laws of ‘adding to the mechanicalI rigidity’. Their objectification is modified from the outside by the inertI power of the objectificationI of others. Thirdly, it is materiality which opposes materiality: depopulation increases the valuelived of the individualI..."

(CDRp. 178, S&A 252-3, Fr. 288-9) "What can we learn from this rapid survey? First, that significationslivedc are composedok of matterI alone. MatterI retains them as inscriptions and gives them their genuine efficacity: in losing their humanI properties, men engrave their projects in Beingconcept, losing their translucidity into opacity, losing their tenuousness into thickness, their volatile lightness into permanence; projectsI becoming of Beingconcept

ok lose their character as lived event; and in so far as these projectsI are of Beingconcept these projectsI of men engage within Beingconcept, they refuse, even they themselves are dissolved and known [connus], of themselves to dissolve within knowledge [connaissance]. Only matterI itself, beating on matterI, can break them [projectsI] up. The meaningCDRlived of humanI labour is that man is reduced to inorganic_materialitylivedc in order to act materiallyI on matterI and to change his material life [vie]. Through transubstantiationc, the project, inscribed by our bodies in a thing [at work, in art, etc.], takes on the substantial characteristics of the thing without altogether losing its original [bodily] qualitiesI. It [the project inscribed by our bodies] thus possesses an inertI future [avenir] within which we have to determine [‘that is, as limitation’] our own future [avenir]. The future [avenir] comes to man through things to the degree that it [the future] has comeHB to things through man. Significations as passive impenetrability become in the human universe replacements of man: he delegates his powers to them..." Copied and see Sartre\Groups&Reciprocity-Marx's and Sartre's formalismposited: Man mediates things to the extent that things mediate man

-------------------------------------------------See Herein-Counter finality; Sartre\Flaubert’s Neurosis-Tyranny ‘of the human thing ... subjection of all social classes to production’** Ref Sartre\Index of Terms-REIFICATION esp. p. 97 below; [réification]; [bookmark citation is best].

CDR: (p. 96c) "...the connectionsFr=? between labourers and employer (or of labourers among themselves in so far as they are subject to forces of massification) is a simple connectionFr=? of exteriority. But this connectionFr=? of exteriorityI is itself inconceivable except as a reification of an objectivelivedc connection of interiority. Historyconcept determines [‘that is, as limits’] the content of human_relations in its totalitydial/lived, and all these relationsok, even the briefest and most private, refer to the wholedial...";

(p. 97c) "...if human_relationsI are a mere product, they are in essence reified and one does not even comprehendFr=? anymore what their reification really consists in. My formalismposited, which is inspired by that of Marx, consists simply in recognizing that menlived/2neg make Historyconcept/1negc within the exact measure to which Historyconcept makes themposited/2neg. This means that relation [of three degrees] between menlived/1neg are at each instantdial the consequence of their activitylived/2neg within the measure to which they establish themselves as surpassing1neg dominating and institutionalized human_relationslived/2neg..."

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Sartre\Groups&Reciprocity-RReciprocity, alienation, and reification as not totalizinglived;Sartre\Freedom-R She carries out the sentence, an unwilling accomplice made machine

Page 180 out of sequence at Sartre\Dialectic-Dialecticalposited joiningsI cannot be confirmed at the center of inanimate Natureconcept (CDR32-6, 180 out of sequence)

Pages 180-1 out of sequence at Sartre\Dialectic-Marx’s/Sartre’s materialistic ‘monismI as a dualismI; it is, in fact, at once monist and dualist’

Page 181 out of sequence at Sartre\The Other-Heidegger’s and behaviorists’ manufactured object, with traces of transcendence-transcendedlived/2neg, refers to others

3-06Scar Worked_‘matterI as motive force of Historyconcept’ (CDR183)Sartre, CDR (p. 183, Fr. 294) "Through the contradictions which it carries within it, worked_matter livedR

becomes, by and for men , the fundamental motive Fr=? force of History concept / 1neg c . In it the actions of all unite and take on a meaningCDRlived, that is to say, they constitutedial for all, the unity of a common future [avenir]. But at the same time it [the actions of all] eludes everyone and breaks the cycle of repetition [as cyclical_processdial] because this future [avenir], always projected in a framework of scarcity, is inhuman; its finality in the inert milieu of dispersal either changes into a counter-finality or, while remaining itself, produces a counter-finalityI for some or all..."

-------------------------------------------------Peter Caws, Sartre (p. 166) "Worked_matter, says Sartre, is the motive force of history. It is a bearer of

human meanings but moves according to laws not devised by humans and not even understood by them until grasped dialectically. This movement produces counter-finalities (e...) or unwanted ends, but it also makes possible e... the manipulation of these ends against certain classes in a society to the benefit of others (an exploiting class consciously or unconsciously abets worked_matter in its production of ends unwanted by an oppressed class, because of some advantage that will accrue to the former)..."

(p. 164) "Scarcity is a mark of our collective facticity and determines the struggle that constitutes historye... [In Being and Nothingness] Sartre introduced the case of the subject who becomes an object for an object and hence appears as a for-Others; here he describes how social units (nomads and peasants in China, for example) experience ‘the OtherI as the object for which it is itself an object’ in a field of praxis where needdial/lived has encountered scarcity and thus generated struggle..."

(p. 164-5) "...the collective relation to Nature constituted by humanI labour, aided by tools, produces what he calls ‘worked_matter’, and with this a new consideration enters which has a determining effect on history. When men work on their material surroundings this work leaves traces: a changed landscape, artifacts, buildings, monuments. (p. 165) These traces become part of the environment of their successors or descendants. They are the product of human praxis but they are encountered as part of the ‘totalized_totalitydial/lived’ of the material worldI , i.e., as inert; since they are simply given and do not necessarily correspond to the needdial/liveds or the project of those who encounter them they may be experienced as alien. This ‘alienated objectification of individual and collective praxis’ (on CDR 153) is, in the limit where it is simply encountered after a lapse of time, what Sartre calls the ‘practico-inert’..."

8-13Scar Counter-finalityI (index)[The same human implanted gene, which provides immunity to malaria, can cause sickle cell anemia.]Hazel Barnes introduction to Search for a Method (p. xxiiiP) "I come into being in a community to

which my parents have already sworn my commitments. I am born under a vow. The language which I speak, the common ideas which I meet and use in formulating my attitudes; all these ‘steal my thought from me,’ either by conditioning it at the start or by twisting it, putting upon it a counter-finality after I have formulated it, so that its end-expression is taken as something other than I intended. It is in this way that man finds himself to be ‘the product of his product’ [‘therefore passive and alienated’]."

-------------------------------------------------

16


Laing, R. D., and Cooper, D. G., Reason and Violence (p. 50) "...[In] Engel’s account of the Peasant War in Germany ... the local peasant movements may have appeared successful when viewed form the local perspective, but within the framework of a totalization [in course] their effect was radically different. Man makes history. That is, he objectifies and alienates himself in it. HistoryI is the work (oeuvre) of all the activity of all men and it appears as an alien force to them exactly to the extent to which they do not recognize the meaning of their enterprise in the objective total result (even if the enterprise achieves some local success). In making separate truces the peasants in a certain province won a local victory but thereby weakened their class, and this latter effect then turned against them..."

-------------------------------------------------Ref Sartre\Index of Terms-COUNTER-FINALITY ; See examples Herein-Sacrificial_groupsI negation_of_negation as needdial/lived is not praxisI

CDR: (p. 124c) "...But what has never been attempted is a study of the type of passive action which materiality as such exerts on man and his HistoryI in returning a stolen praxis to manI in the form of a counter-finality..."

The Family Idiot: (1:379c, Ftn. 43, "The forces that steal my praxis and utilize it to other ends will always be found to have an intentional structuredial. But this intentionI can remain anonymous. Elsewhere I call it counter-finality, designating that universal category, the authorless act.c"

1-09Scar Tension of capitalist’ interest as practical_fielddial/lived is exigency presented as categorical_imperativeI coming from needdial/lived itself (CDR190)

Sartre, CDR (p. 190, Fr. 300) "Thus the hypothetical ‘If you want your wages . . .’ cannot appearFr=? concretely in anyone’s praxis unless society itself has already threatened the lives of its members through the changes which it requires of them. In the milieu of organiclived life as the absolute positing of itself the sole aim of praxisI is the indefinite reproduction of life. In so far as the means of subsistence are determined [‘that is, as limitation’] by society itself, together with the types of activity which will allow them to be procured either directly or indirectly, the vital tension of the practical_fielddial/livedc effectively results in exigency** presented as a categorical_imperative***. And to the extent that the employer, as we shall see, subordinates his praxis to his being-outside-himself in the world under the common name of interest R (such as a factory ... machines) the imperative comes to him too from needdial/livedR itselfe..."

(CDRp. 190-1, Fr. 300) "However, we must also approach the object [subsistence as determined by society...] from the inverseok direction. In so far as it is a categorical imperative for Othersconcept and in the milieu of the OtherI of which everyone is a partdial, it comes back to everyone as an imperative power which condenses in itself the wholedial of social dispersal reunited by the negation of [subsistence on?] materiality. (Fr. 301) Thus the categorical imperative, lived in the direct milieu of vital urgency, turns round and addresses everyone categorically as Otherconcept, that is to say, as a mediation between the material objectI and the imperative of Othersconcept. It might be said here that the imperative has a double—and doubly categorical—structuredial/posited, because for everyone the tension of life sustains serial alteritylived, which reacts on it and conditions it. In this way, individuals in an organization interiorize the exigency of matter and re-exteriorize it as the exigency of man. (CDRp. 191) Through supervisors and inspectors, machines demand a particular rhythm of the workere... [M]aterial exigency, whether it is expressed through a machine-man or a human machine, comes to the machine through man to precisely the extent that it comes to man through the machine [as dialectical_circularity]. Whether in the machine, as imperative expectation and as power, or in man, as mimicry (imitating the inert in giving orders), as action and coercive power, exigency is alwaysok bothok man as a practical agent and matter as a worked_matter as a worked product in an indivisible symbiosis."

-------------------------------------------------See 1840 six-year-old child labor in Sartre\Flaubert’s Neurosis-There ‘is no more specific problematic of human_reality’ [than ideology]** Ref Sartre\Index of Terms-EXIGENCY [exigence]; not ontological as lived experience categorical_imperatives are exigencies without exception.

The Emotions: Sartre\Ontology-RUnreflected action continuously transforms our projects without reflection

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BN: (p. 36c) "e...consciousness is a structuredial of exigency in the world which correlatively discoversdial/lived in the structuredial complex connections [of three degrees]Fr=? of instrumentalitylived/2neg. In the actI

of tracing the letters which I write, the whole sentence, still unachieved, is revealedlivedc as a passive exigency to be written..."

The War Diaries: (p. 39c) "...[possibilities] draw their transcendentlived/1neg objectivity from the matter through which they are grasped [transformsto], which is precisely the present object to be modified. So they are external existences of a very particular kind. Let us name them exigencies.";

Search for a Method: Preface (p. xxxivc) "From Marxism, which gave it a new birth, the ideology of existencec inherits two exigencies (from Hegelianism through MarxismI): if such a thing as a Truthconcept/1negc can existI in anthropology, it must be a truthlivedc that has become, and it must make itself a totalization [in course]dial/lived..."

CDR: (236c) "...the machine and the combination of exigencies contain the movementdial/lived of transcendencelived/1neg in themselves and, in connectionFr=? [of three degrees]1neg&2neg with this inert movementI, the futureFr=? of the ensemble is the mechanico-practical meaningCDRlived of this totalitydial/lived in so far as it functions (that is to say, in so far as an exterior force enables it to realize itself as a pseudo-organiclived functionI)...";

(p. 260c) "...It is precisely at this level that material objectsI [the bus] will be found to determine [‘that is, as limitation’] the serial order as the social reason for the separation of individuals. The practico-inert [totality]lived exigency, here, derives from scarcity: there are not enough places for everyone.";

-------------------------------------------------*** Ref Sartre\Index of Terms-CATEGORICAL IMPERATIVE ; exigency with no exceptions; Ref Archives\Kant-Categorical imperative; all hits listed, four hits in above sub-topic.

CDR: (p. 238c) "...For if the demands are lived as categorical_imperatives, then what defines a man as a real being[-there] is not his ‘fundamental_project,’ but the ‘material conditions (which) characterize the man and color the project’...";

(p. 302c, Ftn 88) "...Ideas ... imposed on everyone as a practico-inert [totality]lived exigency, that is to say, as a categorical imperative..."

The Family Idiot: (3:37c, Fr. 2:1141) "Here he is, then—like father, like son, noblesse oblige—always and everywhere obliged to affirm Flaubert quality; aristocracy in him is no more than a categorical_imperative..."

(5:244c) "...The ideaI of the superman, the inverse of a hatredposited of man, the site of a conjunction of mechanist transformismI and the interiorized myth of progress, appears—well before its Nietzschean expression—to be the falsely positive expression of the enlightened elite’s disgust (...) , and a new, more flattering presentation of subjection as a categorical_imperative..."

(5:253c) "...An imperative that is in principle hypothetical, ‘If you don’t want your property to vanish . . . ,’ is in fact categorical[_imperative]; since the manufacturer’s objective reality is in the object possessed, the destruction of that possessionc would be equivalent to the annihilation of the human essence in his person..."

(5:287c) "...Served by men, useless and perhaps harmful to the species, profit manifests itself for a whole society under the aspect of a categorical_imperative. Beyond it, there is nothing..."

8-05Scar (ii) Interest (CDR197-219)Herein-RTension of capitalist’ interest as practical_fielddial/lived results in exigency presented as

categorical_imperative coming from needdial/lived itselfPol...\Degeneration of Human Violence-Schmookler/Bibby: Emergence of gigantic full-scale civilized

societiesSartre\Index of Terms-INTEREST [intérêts]; 4R sub-topics below; CDR editors glossary, "being-outside-

oneself in the practico-inert [totality]lived"Sartre\Flaubert’s Neurosis-RSelf-hatred as the source of bourgeois, professionals, and artists

misanthropyBN (p. 625c) "...We will consider then that all human existence is a passion, the famous self-interest

being only one way freelyBN chosen among others to realize this passion."

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1-09Scar Interest as not motivational, but imposed by materialI tools in negation of negation (CDR197)Sartre, CDR (p. 197, Fr. 307) "A new characteristic of the symbiosis**a we are discoveringdial/lived is what

economists and some psychologists have called interestlivedR. In a way this is merely a specific form of exigency, in particular conditions and amongst particular individuals or groups. InterestI is being-wholly-outside-oneself-in-a-thing in so far as it conditions praxis as a categorical_imperative. Considered in himself, in his simple, freeCDR activity, an individualI has needsdial/lived and desires, he is a project, he realizes ends through his work; but in this fictitious abstract state, he has no interestI; or rather, ends reveal themselves spontaneously in his praxis as objectives which have to be reached or tasks which have to be carried out, without any return into himself to link these tasks and objectivesI with subjective aims**b... [I]nterestI has no real existence either as motivationFr=? or as stratification of the pastlived. InterestI is a certain connection [rapport] [of three degrees] between man and thing in a social field. It may be that it reveals itself fully, in human history, only with what is called realI property. But it existsI in a more or less developed form wherever men live in the midst of a material set of toolsok which impose their techniques on them. In fact the dialectical possibilityI of its existenceI

is already given2neg with the biological organism, since this already has its being-outsidec-itself-in-the-world, in so far as its possibilitiesI of survival are givenI outside itself in its milieu."

-------------------------------------------------**a&b A symbiosis without synthesis of the negations; Ref Sartre\Negation-negation of negation is a new negation

7-09Scar Interest connects interiority and exteriority into ensemble (CDR197)Sartre, CDR (p. 197-8, Fr. 307) sartre¶"The origin of interestlivedR, as an abstract foundation, is therefore the

unilateral connection [rapport] [of three degrees] of interiority which connects the human organism to its environment. But interestI does not reveal itself in the practico-inert [totality]lived momentdial/lived of the expérience in so far as man constitutedial himself in the exterior milieu as this particular practico-inertI set of worked materials, while establishing its practical inertia within his real person. To take the clearest example, real bourgeois property, the first momentI of the process is the identification of the being[-there] of the owner with the ensemble of his property. This ensembleI—if for example it is a house with a garden—confers humanI interiorityI on the ensembleI, by raising walls to hide his wealth from the outside; through his very life, as we have seen, he communicates a certain unity to the ensembleI; he lays out his memory in drawers or on tables; until in the end it is everywhere, as is the ensembleI of his practices and habits; when everything is outside him, sheltered behind the walls, in rooms where each piece of furniture is the materialization of a memory, one can say that his interiorI life is literally none other than his home life and that his thoughts are defined by the inert and changing connection [rapport] [of three degrees] between his various pieces of furniture. (CDRp. 198) But at the same time the exteriority of the thing becomes his own humanI exteriorityI. The inertI separation which encloses his intimate life as a signifying materiality between four walls constitutesdial him as a material molecule among moleculesI: the relationok he has, on this levelok, with all and each, taken as a social, institutionalized practice, is in effect the absolute_Negation**concept of any connectionok [of three degrees]as 1neg&2neg of interiority in the positive guise of mutual respect for possessions (and consequently for private life). It then becomes possible for the proprietor to assert that ‘humanI beingsI are impenetrable’, because he has given2neg them in his person the impenetrability of matterc (that is to say, the impossibility of distinct bodies occupying the same place at the same time). What we have here is an everyday phenomenonlived of reification: but the proprietor will find his truthlived and reality more completely in the thing possessed, which already addresses him as his own visible and tangible essencee..."

(p. 199, Fr. 309) "...this interiorI-being[-there] as possessed materiality turns out to be conditioned by the wholedial of exteriorityI. His real person as an isolated molecule is separated from all othersok by an absolute vacuum and his personality-matter, as the object that he is, is subjected to the shifting laws of exteriorityI, as a perverse and demoniac interiorityI..."

Sartre, BN (p. 591c) "...But precisely because I am always somewhere outside of myself, as an incompleteness which makes its beingI known to itself by what it is not, now when I possessc, I transfer myself to the objectI possessed. In the connection [rapport] [of three degrees] of possession, the dominant term is the objectI possessed; without it I am nothing?..."

-------------------------------------------------

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**Although not capitalized in its source, the phrase ‘taken as a social, institutionalized practice’ implies positional negation1.

3-06Scar Conflicts produce interests as instrumentsI of dialectic worked_matter (CDR202, 208, 218)Sartre, CDR (p. 202, Fr. 311) "Being-outside-oneself as worked_materialityposited therefore unites under

the name of interestlivedR, individuals and groups by the negation, alwaysok otherI and alwaysok identicalontology, of each by all and of all by each..."

(CDRp. 208, Fr. 317) "...the employer sees in the factory the being-outsidec-itself of his individual singularity, his own possibility of expansion according to certain rules, and an object to serve and, of course, develop—but only because it is his own positive materiality and his power over the world..."**

(CDRp. 218, Fr. 327-8) sartre¶"For every individualI or class, interestsI are constituteddial in and through matter itself in so far as it [worked_matter] defines and produces, as instruments, the men and relationsok suited to serving it (to serving production). For the men or groups under consideration, their interestsI do not differentiate themselves from their being-outsideI-themselves in matterI at work in so far as this being-outsideI-themselves controls the Otherconcept [workers] as destiny (through other menlived or groupsI). The structuredial of the material equipment alone determines [‘that is, as limitation’] what kind of interestsI are operative. (It is this structuredial which creates a practical_fielddial/livedc of individual interestsI for one [employer] classI and a field of general interestI [not practical] as its only possibility for another [workers].) From this point_of_viewdouble

connection of 1st&2neg, conflicts of interestI are defined at the level of relationsok [of three degrees]lived&lived as 1st&2neg of production, or rather, they [conflicts of interestI] are these relationsI

ok themselves: they appear as directly causedlived

Fr=? by the movementdial/lived of worked_matter, or rather as this matterI itself in its exigencies and movementI, in so far as each group (or person) struggles to regain control of it (in order to control production in and through their being-outsideI-themselves in it) and to wrest this control from the Otherconcept.

(CDRp. 218-9, Fr. 328) sartre¶"In this sense, it is not diversity of interestslivedI which gives birth to conflicts, but conflicts which produce interestsI, to the extent that worked_matterI imposes itself on struggling groups as an independent through the temporary impotence which emerges from their balance of forces. (CDRp. 219) And, in this sense, interestI is alwaysok a negation not only of the OtherI but also of the practico-inert [totality]lived being[-there] bothok of matterI and of men in so far as this being[-there]I is constituteddial by everyone as the destinyI of the OtherI. But, in the same, it [interestI] is precisely this interchangeabilitylivedR of man and his product in the medium of the practico-inertI. The contradiction of interestI is that it discoversdial/lived itself in the individual or collective attempt to rediscoverI the original unilateral bond between man and matterI, that is to say, freeCDR constituentlived praxis, but that it is already in itself the perversion and petrification of this attempt by matterI as the falselived counterpart of humanI action. [continued-2]

-------------------------------------------------See Sartre\Flaubert’s Neurosis-utilitarianismR

Ref Pol...\Mysticism-Meister Eckhart-Index** Ref Sartre\Index of Terms-POSSESSIONS [possessionn, posséderv]; Sitting Bull: "Possessions are a disease with them.";

BN: (p. 591-2, Fr. 637-8, out of sequence from Sartre\Freedom-II. ‘Doing’ and ‘Having’: Possession (575-600)) "e...But precisely because I am always somewhere outside of myself, as an incompleteness which makes its beingI known to itself by what it is not, now when I possess, I transfer myself to the objectI possessed. In the connection [rapport] [of three degrees] of possession, the dominant term is the objectI possessed; without it I am nothing?e..."

(BNp. 592, Fr. 638) The possessor aims at enjoying his being-in-itselfontology, his being-outside. Through possession I recover an object-being[-there] identical with my being-for-others. Consequently the other can not surprise me; the being[-there] which he wishes to bring into the world, which is myself-for-the-otherI—this beingI I already enjoy possessing. Thus posses sion is in addition a defense against othersok. What is mine is myself in a non-subjective form inasmuch as I am its freeBN foundation. [paragraph break] "We can not insist too strongly on the fact that this relationok is symbolic and ideal. my desire of being[-there] my own foundation for myself is never satisfied through appropriatione...";

Flaubert’s Neurosis-RMalthusianI avarice in father and son as a relationI to deathI (SM102-5)

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The Family Idiot: (5:216c) "...Doesn't the connection [rapport] [of three degrees] of the possessor to the thing possessed give him—through slow infiltrations, through osmosis, through cementing—exquisite qualities, an unequaled sensitivity, formidable power, the internalization of great natural forces as they offer themselves to him filtered through his property?";

(5:253c) "...since the manufacturer’s objective reality is in the objectI possessed, the destruction of that possession would be equivalent to the annihilation of the human essence in his person..."

10-05Scar Destiny and interest always existI together as being-outside-oneselfI contradictionsI in the practico-inert_fieldI (CDR219)

Sartre, CDR (p. 219, Fr. 328, continuing-2 my paragraph break) Int 3-12 sartre¶...In other words, the practico-inert_fieldc of active man inert in his product, becomes the only means, of preventing his interest from becoming destiny, or preventing the transformation of his destinyI into interestI. But as destinyI and interestI are two contradictory statuses of being-outside-of-self, and as these two statuses always exist at once (although the one may envelop and mask the other), they mark the limits of the practico-inert_fieldIc, to the extent that worked_matter produces its men as its means, with their conflicts and their connectionsok [of three degrees]lived&lived at work..."

"Thus for this being[-there] who reveals himself in the perpetual appropriation of his praxis by the technical and social environment, destinyI threatens as a mechanical fatality; and his struggle against destinyI as such cannot itself be conceived as freeCDR human affirmationdial: it must give itself as a means of safeguarding, or at least serving, his interestI. InterestI therefore appears as the inorganic_materialitylivedc of the individual or group seen as an absolute and irreducible beingI which subordinates itself to praxis as a way of preserving itself in its practico-inert [totality]lived exteriority. In other words, it is the passive, inverted image of freedomI, and the only way in which freedomI can produce itself (and take conscious of itself) in the shifting hell of the field of practical passivity."

-------------------------------------------------** Ref Sartre\Index of Terms-DESTINY [destinée];

Notebooks for an Ethics: (p. 122c) "...To say that I am a situation for myself is to say that my work becomes me in the form of an objective necessityBNdial/lived; that is, that I belong to myself in the form of destiny. By throwing me into the dimensions of the for-others, my choice becomes a destiny for itself, it brings me back to myself as my destiny... A finality that acts in imitation of causalityFr=? is precisely what we call fatality or destiny...";

CDR: (p. 259c) "...the bus characterizes itself by its daily eternal return (it is actually the very same bus, with the same driver and conductor). The object takes on a structuredial which overflows its pure inert existence; as such it is provided with a passive future [avenir] and pastlived, and these make it appear to the passengers as a fragment (an insignificant one) of their destiny...";

CDRII (p. 412c) "...In short, his destiny is his father’s... This may bring about a rupture, through a rejection of Destinyconcept. But then, a rejection of oneself...";concept

The Family Idiot: (4:44c) "...And destiny, of course, involves a choice, but for Gustave that choiceI, for lackdial/lived of beingI disclosable in the dialectic of negation and affirmation, is constituteddial as the announcement of a fatality and as the subjective expectation of what awaits him in the objective futureFr=?...";

(5:151c) "And since everyone is born with a prefabricated destiny which society orders him to accomplish...";

8-13Scar The silent movie’s destinySartre, Words (p. 123-5P) "...I loved the cinema even in plane geometry. To me, black and white were

the super colors that contained all the others and revealed them only to the initiate; I was thrilled at seeing the invisible. Above all, I liked the incurable muteness of my heroes. But no, they weren’t mute, since they knewFr=? how to make themselves understood. We communicated by means of music it was the sound of their inner lifee... (Wp. 124) The young widow who wept on the screen was not I, and yet she and I had only one soul: Chopin’s funeral march; no more was needed for her tears to wet my eyese... An unbroken song blended with their lives, led them on to victory or death by moving toward its own end. They were expected: by the girl in danger, by the general, by the traitor lurking in the forest, by the friend who was tied up near a powder-keg and

21


who sadly watched the flame run along the fuse. The course of that flame, the virgin’s desperate struggle against her abductor, the hero’s gallop across the plain, the interlacing of all those images, of all those speeds, and, beneath it all, the demonic movementI of the ‘Race to the Abyss,’ an orchestral selection taken from The Damnation of Faust and adapted for the piano, all of this was one and the same: it was Destinyconcept. The hero dismounted, put out the fuse, the traitor sprang at him, a duel with knives begane... (Wp. 125) What joy when the last knife stroke coincided with the last chord! I was utterly content, I had found the world in which I wanted to live, I touched the absolute. What an uneasy feeling when the lights went on. I had been wracked with love for the characters and they had disappeared, carrying their worldI with them. In the street I found myself superfluous."

10-09Scar Anti-Semitism and colonialismI

Pol...\AuthoritarianSartre\Flaubert’s Neurosis-classSartre\lost-Frantz Fanon et al.: Annihilation of colonial culture; assimilation as alienation

-Algeria face to face with the French torturersThe Family Idiot (5:228) "...It is a feature common to many ideologicalc justifications to designate the

effect as the cause: the excesses of colonial exploitation have the effect of imposing subhumanity on the colonized; that subhumanityI, presented as a primary given2neg justifying the colonialI system, creates racism, the ideologyI of colonialismI..."

Peter Caws, Sartre (p. 183) "...the Malthusianc tactics of the Bourgeoisie, to which Sartre returns at length—especially its tolerance of working-class mortality as an unfortunate process rather than as a repressive praxis..." Copied Pol...\Mastery

Robert Solomon, The Passions (p. 217, 2nd edition, paraphrased) Superiority, when not a mask of inferiority, is an attitude of indifference which is not a defensiveness..." Copied Pol...\Resignation

[In Orientalism: Western Conceptions of the Orient (1978), Edward Said showed how European culture defined the East in radically different ways according, not to its knowledge of Asia, but simply as the opposite of its concept of itself.]

9-06Scar Anti-Semite and Jew (1946), Tr. by George J. Becker, N.Y., Schocken Press, 1965. (18-54)Sartre, Anti-Semite and Jew (1946, p. 18-9) "How can one choose to reason falsely? It is because of a

longing for impenetrability. The rational man groans as he gropes for the truth; he knows that his reasoning is no more than tentative, that other considerations may supervene to cast doubt on it. He never sees very clearly where he is going; he is ‘open’; he may even appear to be hesitant. But there are people who are attracted by the durability of stone. They wish to be massive and impenetrable; they wish not to change. Where, indeed, would change take them? We have here a basic fear of oneself and of truth. What frightens them is not the content of truth, of which they have no conception, but the form itself of truth, that thing of indefinite approximation. It is as if their own existence were in continual suspension. But they wish to exist all at once and right away. They do not want any acquired opinions; they want them to be innate. Since they are afraid of reasoning, they wish to lead the kind of life wherein reasoning and research play only a subordinate role, wherein one seeks only what he has already found, wherein one becomes only what he already was. This is nothing but passion. Only a strong emotional bias can give a lightning like certainty; it alone can hold reason in leash; it alone can remain impervious to experience and last for a whole lifetime." Copied Horneyan Therapy-Miller: Distinguishing countertransference from transferenceSee Sartre\Flaubert’s Neurosis-Ideology as nonknowledge: a state of differential reciprocalI language

(A-SJp. 20) "...Never believe that anti-Semites are completely unaware of the absurdity of their replies. They know that their remarks are frivolous, open to challenge. But they are amusing themselves, for it is their adversary who is obliged to use words responsibly , since he believes in words. The anti-Semites have the right to play. They even like to play with discourse for, by giving ridiculous reasons, they discredit the seriousness of their interlocutors. They delight in acting in bad faith, since they seek not to persuade by sound argument but to

22


intimidate and disconcert. If you press them too closely, they will abruptly fall silent, loftily indicating by some phrase that the time for argument is past..."

(A-SJp. 20-1) "He has chosen also to be terrifying. People are afraid of irritating him. (A-SJp. 21) No one knows to what lengths the aberrations of his passion will carry him—but he knows, for this passion is not provoked by something external. He has it well in hand; it is obedient to his will: now he lets go the reins and now he pulls back on them. He is not afraid of himself, but he sees in the eyes of others a disquieting image—his own—and he makes his words and gestures conform to it. Having this external model, he is under no necessity to look for his personality within himself. He has chosen to find his being entirely outside himself, never to look within, to be nothing save the fear he inspires in others. What he flees even more than Reason is his intimate awareness of himself..."Ref Annex\Political Anger as Self-hatred\Authoritarian-Index; Mastery-Karen Horney’s aggressive/expansive master-Index

(A-SJp. 23, 27, 28, [paragraphs reconstructed to keep areas intact]) "...there is a passionate pride among the mediocre, and anti-Semitism is an attempt to give value to mediocrity as such, to create an elite of the ordinary..." (A-SJp. 27) "...By treating the Jew as an inferior and pernicious being, I affirm at the same time that I belong to the elite. This elite ... closely resembles an aristocracy of birth. There is nothing I have to do to merit my superiority, and neither can I lose it. It is given once and for all. It is a thing." (A-SJp. 28) "...Indeed, it is vis-a-vis the Jew and the Jew alone that the anti-Semite realizes that he has rights. If by some miracle all the Jews were exterminated as he wishes, he would find himself nothing but a concierge or a shopkeeper in a strongly hierarchical society... He would run the risk of falling into bitterness, into a melancholy hatred of the privileged classes. Thus the anti-Semite is in the unhappy position of having a vital needdial/lived for the very enemy he wishes to destroy." Copied Pol...\Enemies-Both Left and Right render the other evil and wish to make them powerless

(A-SJp. 29-30) "...it is in protest against the hierarchy of functions that the anti-Semite asserts the equality of Aryans. He does not understandFr=? anything about the division of labor and doesn’t care about it... The equalitarian society that the anti-Semite believes in is like that of mobs or those instantaneous societies which come into being at a lynching or during a scandal. (A-SJp. 30) Equality in them is the product of the non-differentiation of functions. The social bond is anger... Incapable of understandingFr=? modern social organization, he has a nostalgia for periods of crisis in which the primitive community will suddenly reappear and attain its temperature of fusion. He wants his personality to melt suddenly into the group and be carried away by the collective torrent..."

(A-SJp. 31-2) "...anti-Semitism is, in a democracy, a covert form of what is called the struggle of the citizen against authoritity... He wishes to place himself above the law, at the same time escaping from the consciousness of his liberty and his isolation. He therefore makes use of a subterfuge. The Jews take part in elections; there are Jews in the government; therefore the legalI power is vitiated at its base... Thus for the anti-Semite there is a France with a government but diffused and without special organs, and an abstract France, official, Jew-ridden, against which it is proper to rebel. (A-SJp. 32) "...Anti-Semitic associations do not wish to invent anything; they refuse to assume responsibility; they would be horrified at setting themselves up as a certain fraction of French opinion, for then they would have to draw up a program and seek legalI means of action. They prefer to represent themselves as expressing in all purity, in all passivity, the sentiments of the real country in its indivisible state."

(A-SJp. 40, 44-5, 51) "...the Jew is assimilable to the spirit of evil. His will ... is one which wills itself purely, gratuitously, and universally to be evil. It is the will to evil. Through him Evil arrives on earth. All that is bad in society (crisis, wars, famines, upheavals, and revolts) is directly or indirectly imputable to him... Anti-Semitism is thus seen to be at bottom a form of Manichaeism. It explains the course of the world by the struggle of the principle of Good with the principle of Evil. Between these two principles no reconciliation is conceivable; one of them must triumph and the other be annihilated... (A-SJp. 44) "...If all he has to do is to remove Evil, that means that the Good is already given. He has no needdial/lived to seek it in anguish, to invent it, to scrutinize it patiently when he has found it, to prove it in action, to verify it by its consequences, or, finally, to shoulder the responsibilities of the moral choice he has made. (A-SJp. 45) "...ManichaeismI conceals a deep-seated attraction toward Evil. For the anti-Semite Evil is his lot, his ‘Job’ portion. Those who come after will concern themselves with the Good, if there is occasion. As for him, he is in the front rank of society, fighting

23


with his back turned to the pure virtues that he defends. His business is with Evil; his duty is to unmask it, to denounce it, to measure its extent..." (A-SJp. 51) "...by repeating with eager emulation the statement that the Jew is harmful to the country they are performing a rite of initiation... In this sense anti-Semitism has kept something of the nature of human sacrifice." See human sacrifice Pol...\Degeneration of Human Violence-Kingship, monarchy, tyranny

(A-SJp. 53-4) "...He is a man who is afraid. Not of the Jews, to be sure, but of himself, of his own consciousness, of his liberty, of his instincts, of his responsibilities, of solitariness, of change, of society, and of the world—of everything except the Jews. He is a coward who does not want to admit his cowardice to himself; a murderer who represses and censures his tendency to murder without being able to hold it back, yet who dares to kill only in effigy or protected by the anonymity of the mob; a malcontent who dares not revolt from fear of the consequences of his rebellion. In espousing anti-Semitism, he does not simply adopt an opinion, he chooses himself as a person. He chooses the permanence and impenetrability of stone, the total irresponsibility of the warrior who obeys his leaders—and he has no leader. He chooses to acquire nothing, to deserve nothing; he assumes that everything is given him as his birthright—and he is not noble [see p. 23, above]. He chooses finally a Good that is fixed once and for all, beyond question, out of reach; he dares not examine it for fear of being led to challenge it and having to seek it in another form. (A-SJp. 54) The Jew only serves him as a pretext; elsewhere his counterpart will make use of the Negro or the man of yellow skin. The existence of the Jew merely permits the anti-Semite to stifle his anxieties at their inception by persuading himself that his place in the world has been marked out in advance, that it awaits him, and that tradition gives him the right to occupy it. Anti-Semitism, in short, is fear of the human condition. The anti-Semite is a man who wishes to be pitiless stone, a furious torrent, a devastating thunderbolt—anything except a man."

Pages 59-60, out of sequence at Sartre\Freedom-We are thrown into the world...

Page 90, out of sequence at Sartre\Lifework-Good faith-bad faith’s flip-flop...

3-07Scar To ‘treat a manI like a dog, one must first recognize him as a manI’ (CDR110)Sartre, CDR (p. 110-11, Fr. 222, out of sequence from Sartre\Groups&Reciprocity-Reciprocity,

alienation, and reification as not totalizing) "As for oppressionc, it consists, rather, in treating the Otherconceptok as

an animal. The Southerners, in the name of their respect for animality, condemned the northern industrialists who treated the workers as material; but in fact it is animals, not ‘material’, which are forced to work by breaking-in, blows and threats. However, the slave acquires his animality, through the master, only after his humanity has been recognized. (CDRp. 111) Thus American plantation owners in the seventeenth century refused to raise black children in the Christian faith, so as to keep the right to treat them as subhuman, which was an implicit recognition that they were already men: they evidently differed from their masters only in lackingdial/lived

a religious faith, and the care their masters took to keep it from them was a recognition of their capacity to acquire it. In fact, the most insulting command must be addressed by one man to another; the master must have faithI in man in the person of his slaves. This is the contradiction of racism**, colonialism*** and all forms of tyranny: in order to treat a man like a dog , one must first recognize him as a man . The concealed discomfort of the master is that he perpetually constrained to take into consideration the human_reality of his slaves (whether through his reliance on their skill and their syntheticdial/lived understandingFr=? of situations, or through his precautions against the permanent possibility of revolt or escape), while at the same time refusing them the economic and political status which, in this period, defines humanI beingsI."

-------------------------------------------------** Ref Sartre\Index of Terms-RACISM ;R2 sub-topics below; see Herein-Anti-Semite and Jew; cf. Herein-ManichaeismR; Ref Sartre\Flaubert&Father in Vol 1-authorless actR

Peter Caws, Sartre : (p. 174) "...In a long footnote (CDR 300) Sartre gives a brilliant account of racism as an example of a kind of seriality of opinion that is not a genuine system of thought seriously upheld by anyone, but which depends for its perpetuation on being repeated and acquiesced from member to member of the series, each of whom thinks their common interest requires discrimination and repression but no one of whom would accept the authorship of the policy."

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*** Ref Sartre\Index of Terms-COLONIALISM ;R5 sub-topics below; see Herein-Anti-Semite and Jew; cf. Herein-ManichaeismR;

The Family Idiot: (5:228c) "...It is a feature common to many ideologicalc justifications to designate the effect as the cause: the excesses of colonial exploitation have the effect of imposing subhumanity on the colonized; that subhumanityI, presented as a primary given justifying the colonialI system, creates racism, the ideologyI of colonialismc...; Ref Sartre\Flaubert&Father in Vol 1-authorless actR

3-03Scar ColonialistI slaves interiorize negationI as subjectsI rather than objectsI (FI2:174)The Family Idiot (2:174-6, Fr. 1:832, out of sequence from Sartre\Flaubert’s Personalization-Pre-teen

sadomasochism) "...I have described elsewhere** a kind of challenge that might be called provocative impotence because it is launched when the enemy is already the victor; when resistance is impossible, the vanquished party reacts with an aggressive show of the passivity to which he has been reduced, and arrogantly takes on himself what the other did to him. We find this attitude in its pure form among colonized peoples at a certain stage of their struggle, that is, when they become conscious of their oppression yet still lackdial/lived the means to drive out the oppressor; in this case, the challenge, an ineffectual ideal, demonstrates at once the impossibility and the necessityCDRdial of revolt. Half a century ago, the African, grandson of the slave, colonized, exploited, treated as a ‘negro’ by the racist colonizes, took up the notions and words those colonizers used to think about him and to signify him. (2:175) He ‘gathered them from the mud,’ a black poet has said, ‘in order to wear them with pride.’ Negro, yes, and dirty nigger, if you like; but by tearing your words, your concepts, away from you and applying them to myself in full sovereignty, by laying claim to that nature you scorn but whose originality you cannot avoid recognizing, I recapture the initiative, II dare to think about myself, II personalize myself against you, and I become that permanent indignity—the self-conscious othere... The slave, instead of being[-there] the master’s truth, accepts as a lesser evil the master’s beingI his truth, on the sole condition that he can interiorize this truth and throw it in the face of the oppressor: Yes, I am that and II shall be that. And afterward? Certainly the ‘negritude’ refashioned by the poets was helpful to Africans at a certain momentdial in their history, allowing them to refuse to be mere objects of the colonizer and to stand before him as subjects. It is nonetheless truelived that the notionI of negro has a negative content ostensibly drawn from experience Fr=? and consisting of racist estimations of a claimed black character (‘they’ are heedless, lazy, childish, thieving, lying; their brain is underdeveloped; etc.). They are both the product of and justification for colonialR exploitation. No one can take the name ‘negro’ even in prideI and defiance, without giving assent—involuntary but inevitable—to those hostile, deprecatory judgments born of hatred and fear, and without at the same timeI consenting to the colonialI system, By gatheringI those judgments out of the mud, all that Africans acquired was the freedomCDR to proclaim themselves submen... (2:176) Genet’s colossal attempt to reverse the system of valueslived was futile because the ethic of Evilconcept presupposes the victorious universality of the ethicI of good. Through the internalok disequilibrium it produces, provocative passivityI is thus on oath to rapid disappearance when the oppressed leave passivityI behind, that is, when they steal the weapons of their oppressor. That passivityI gives way to a practical consciousness of oppression. ‘Negritude’ has fallen by the wayside in African thoughtI since the revolutionary battles of the Third World began; now the African thinks of himself as a subject to the extent that armed struggle makes him an agent of his own history and that the colonizer becomes his objectI. Many people today believe that the notionI of ‘negritude’—eminently poetic and by definition impractical—was counterrevolutionary. This is unjust; it would be counterrevolutionary today because its effect could only be demobilizing, but it must be placed in the context of its time as an abstract movementdial/lived of personalizationI. Some also charge that those who elaborated the concept were objective accomplices of the colonizers, which is accurate provided we add that the revolutionary process can begin only in the objectiveI complicity of the oppressed with the oppressor and that this very ambiguity permits the gradual maturation of contradictions. In the same way, Genet confirms his defeat when he personalizesI himself as Thief; but this unstable momentdial leads him to reverse the situation by personalizingI himself as the Poet of Evilconcept—the ineffectual delinquent becomes the effective demoralizer of his readers, who are all decent people."

-------------------------------------------------See Sartre\The Other-I existI for-myselfontology/2neg not abstractly but engaged: ‘being-in-the-midst-of-the-worldposited which comes to the otherontology/2neg through meontology/1neg is a real being’

25


Ref Pol...\Defense Mechanisms-Denial & blindspots-Index, as example of denial; Herein-ManichaeismR; -racismR

** Possibly pages 7-31 of Sartre\Lifework-Preface to Frantz Fanon’s “Wretched of the Earth”

6-08Scar ColonialismI, racismI, ‘and the same applies to thousands of other ‘thesis’ (CDR300, Ftn. 88)Sartre, CDR (p. 300, Ftn 88, Fr. 408, out of sequence from Sartre\Groups&Reciprocity-Violence of

impotence actualizes exteriorized process of practico-social field) "There are also other forms of ideasok in the collective; for example, the IdeaI

okR-exisc. As we have seen, the practico-inert [totality]lived object (the gold coin,

for example) produced its own IdeaIok in the general movementdial/lived of practice, that is to say, the passive unity

of its materiality was constituteddial by practice as meaningCDRlived. In so far as this objectI becomes the common-being-outside-itself of a series, the IdeaI

ok, as such becomes the unity of the seriesI as its reason or its index of separation [wealth]. This is how colonialismR, as a material system in the practico-inert_fieldc of colonization, in other words as the common interest of the colonists, produced its own IdeaI

ok in its very development: it makes itself a means of practical choice between those who are the exploited by essence, and of the exploiters through merit. And if it does designate the exploited by their essenceI (that is to say, as exploitable sub specie aeternitatis), it is because it cannot allow any change in their condition, however minimal, without destroying itself. ColonialismI defines the exploited as eternal because it constitutesdial itself as an eternity of exploitation. In so far as the inert sentence passed on the colonized peoples becomes the serialI unity of the colonialistsI (in its ideological form), or their link of alteritylived, it is the Ideaok as Otherconcept or the OtherI as Ideaok; it therefore remains an Ideaok of stone, but its strength derives from its ubiquity of absence. In this form of alterityI, it becomes racismR. The essence of racismI, in effect, is that it is not a system of thoughts which might be falselived

or pernicious—and the same applies to thousands of other ‘theses’; IFr=? simply took the first example to come to mind. It is not a thought at all. It cannot even be formulated. And the attraction of racismI for intelligent, well-meaning people (for example, in the form of an innocent pride: ‘One has to admit that the Mediterranean races . . ., etc.’) is normally experienced Fr=? by them (and in an objectively observable way) as the attraction of stupidity, that is to say, as the secret hope that thought is a stone. [continued same paragraph below]

6-08Scar RacistI ‘colonialI interest lived through serialI flight of alteritylived’ (CDR300, Ftn. 88)Sartre, CDR (p. 300-1, Ftn 88, Fr. 408, continuing, my paragraph break also out of sequence from

Sartre\Groups&Reciprocity-Violence of impotence actualizes exteriorized process of practico-social field) sartre¶In reality, racismR is the colonial R interest lived [vécu] as a link of all the colonialists I of the colony through the serial R flight of alterity lived . As such, it has this in common with the livingI Ideaok which presents itself as infinite depth. But this depth is both petrified and strictly formalposited, because it is limited to producing itself as a negation of everyone by serialI infinity: in other words, it [the IdeaI as infinite depth] gives itself in the abstract as otherok than each of its particular formulationsok. At the same time it [the IdeaI as infinite depth] realizes itself constantly in every connection [rapport] [of three degrees] between the colonists and the colonized through the colonialI system and, as the basic activity of the colonists amongst themselves, it is reduced to a few sentences, which have almost no content, but are uniquely guaranteed by alterityI in that the other-IdeaI

ok guarantees them in a negative way by negating its reduction, as a totalizeddial/lived seriality, to these particular expressions. (CDRp. 301) These determinations [‘that is, as limitation’] of discourse are very familiar: ‘the native is lazy, dishonest, and dirty; he doesn’t work unless he is forced to; he’s an eternal child quite incapable of controlling himself; in any case, he lives on nothing, he never thinks of the next day; the native is properly understoodFr=? only by the colonialistI, etc.’ These sentences were never the translation of a real, concrete thought; they were not even the object of thoughtI. Furthermore, they have not by themselves any meaningCDRlived, at least in so far as they claim to express knowledge [connaissance] about the colonized. They arose with the establishment of the colonialI system and have never been anything more than this system itself producing itself as a determination [‘that is, as limitation’] of the language of the colonists in the milieu of alteritylived. And, from this point_of_viewdouble connection of 1st&2neg, they must be seen as material exigencies of languageIR (the verbal milieu of all practico-inert [totality]lived apparatuses) addressed to colonialistsI as members of a seriesI and signifying them as colonialistsI both in their own eyes and in those of others, in the unity of a gathering. It is pointless to say that they circulate, that people repeat them to one another in some form; the truth is that they cannot circulate because they cannot be objectsI of exchange.** They have a priori the

26


structuredial of a collective and when two colonialistsI, in conversation, appear to be exchanging these ideasIok,

they actually merely reactualize them one after the other in so far as they represent a particular aspect of serialI reasonc

ok. In other words, the sentence which is uttered, as a reference to the common interest, is not presented as the determination [‘that is, as limitation’] of languageI*** by the individual himself, but as his otherI opinion, that is to say, he claims to get it from and giveI

ok it to others, in so far as their unity is based purely on [non-synthesized] alterityI

e..."-------------------------------------------------

** See last sentence.*** which would be negation of negation as synthetic determination.

6-08Scar ColonialI solidarity as seriality is negativelyI limited by alteritylived (CDR302-3, Ftn. 88)Sartre, CDR (p. 302, Ftn 88, Fr. 408, out of sequence from Sartre\Groups&Reciprocity-Violence of

impotence actualizes exteriorized process of practico-social field) "In joining [liaison] with this opacity conceived as obviousness and the inability to change the Otherconcept conceived as indubitability, it should be remembered that each of these Ideasconcept is imposed on everyone as a practico-inert [totality]lived exigency, that is to say, as a categorical_imperativec. In this sense, it is common interest constitutingdial/group itself as the solidarity of the colonialistsR against the colonized; but this solidarity, at the level of seriality, can only have a negative form: it is determined [‘that is, as limitation’] in alteritylived. On this basis, it arises as a (negativeI) fact that, amongst the small number of colonialistsI who maintain themselves by force and against the colonized, everyone is in danger in the Otherconcept; that is to say, everyone is impotently in danger of suffering the consequences of some pernicious act occurring somewhere in the seriesI. In fact, in this particular example, the serialI unity of the colonialistsI comes to them from the Absoluteok_Otherconcept which is the colonized people; and it reflects them as an activeI grouping (a syntheticdial/lived, positive unity of plurality). The impotence of the seriesI constitutesdial itself as a magical power of the colonized people. They are oppressed and, in a way, still impotent—otherwise the colonialistsI would no longer be there, but, at the same time, ‘they know everything, they see everything, they spy on us, they communicate among themselves instantly, etc.’. In this magical milieu of the colonized Otherconcept and of the participation of every native in the wholedial, seriality is revealed in its impotence as a threat to each by all, and consequently as an obligation for everyone to maintain the other-action, which means: not that which has been established by universal agreement, but that which he would like an other [of his kind] to maintain. This actI, of course, is the OtherI itself as the reasonok of the seriesI of colonialistsI; in other words, it is the colonialistI in so far as he is always the model; who inspires me in an Otherconcept. [continued same paragraph below]

8-13Scar ColonialistI ‘producesI themselfI as the Otherconcept without weakness’ (CDR302-3, Ftn. 88)Sartre, CDR (p. 302-3, Ftn 88, Fr. 408, continuing, my paragraph break, out of sequence from Sartre\

Groups&Reciprocity-Violence of impotence actualizes exteriorized process of practico-social field) sartre¶The colonialist R produces himself in the Other concept without weakness ; he imposes himself within me [as colonized] as a prohibition: show no weakness to the native staff; and this brings us to the exigency of the system: no change for the colonized without the destruction of the colonialI apparatus. The colonialistI is a particular being[-there] who needsdial/lived to be realized through me**a in so far as no one can realizeI him and in so far as he must remain outside out of principle as the negative reasonok of the series, in a certain way, every colonialistI spontaneity at each momentdial realizes him by his freeCDR activities in so far as they express his particular interests as an exploiter in the milieu of the exploited; but at this level, he is not a being[-there]ontology/2neg**b. He becomes one when the threats of insurrection specify themselves. But in this case, his practico-inert [totality]lived connection [rapport] [of three degrees]lived&lived as 1neg&2neg to everyone is imperative precisely because it produces itself as everyone’s responsibility towards the Otherconcept in so far as every OtherI is responsibleI for everyone. Hence that strange magical bond through the virgin forest of seriality: I try to realize the OtherI—that is to say, to make myself more deaf, ruthless, and negativeI to the claims of the native, than my plantation as my own interestI actually requires—so that my attempt becomes, for some OtherI who might be tempted to make a concession to the natives, the real presence of the OtherI, as a magical force of constraint. (CDRp. 303) e... This makes it clear that racist ideasok, as structuresdial of the collective opinion of the colonialistsI, are petrified actions (petrified from the beginning) which are manifested as imperatives in the context of the OtherI to be

27


realized by me. As perpetual exigenciesI of reaffirmationdial by singularok verbal acts, they indicate the impossibility of a real totalization [in course]dial/lived of these affirmationsI that is to say, the intensity of the imperative is directly proportional to the index of separation. In short, by the very act of repeating them, one shows that it is impossible for everyone to unite simultaneously against the natives, that it is merely shifting recurrence, and that in any case such a unification could occur as an activeI grouping only so as to massacre the colonized people, which is the perpetual absurd temptation of the colonialistsI, and which, if it were possibleI , would amount to the immediate destruction of colonization. In this way, the racist ideaI

ok, both as an unthinkable ideaI

ok and as a categorical_imperative, can serve us as a typical example of the serialI ideaIok as an

actI of alteritylived which realizes in urgency (and for lack of anything better) the practico-inert [totality]lived I unity of the gathering, and, in contradiction with the original exigencyI, manifests this unity as a fundamental negation, that is to say as impotence groundedFr=? on separationI."

-------------------------------------------------**a&b Is it that none of the other colonialists can realize this person in their lived experience?

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