1. Carl Schmitt's 1923 essay "Roman Catholicism and Political Form" is essential for understanding the political theological roots of his juridical thought, & how this has been misused in contemporary integralist thought. Image
2. Schmitt argues that concept of the political is encoded in the power of personalist representation.

Both terms matter. "Representation" here refers to the function of representing a value or concept of importance, of staking a claim, of claiming something that is meaningful.
3. Representation must be "personal" or "personalist" for Schmitt because it demands a sort of moral stake on behalf of the human. This contrasts with the sort of apersonal, banal presentation of reality made to us in the economic/ technical thinking of modernity.
4. "Representation" is key to his definition of the political.
In fact the Church, in its representational function, is curator of the political: “the Church requires a political form. Without it there is nothing to correspond to its intrinsically representative conduct” (p.25).
5. What so many readers of Schmitt miss is his concept of "representational dignity".

For Schmitt, "representation" confers a threefold dignity: 1. on the idea represented; 2. on the person representing; 3. on those associated with the person, by proxy.
6. For Schmitt, Catholicism is the highest expression of "representational personalism". Why? Bc it confers *ontological dignity* upon those who are housed under its institutional form.
Thus, it is the most truly political thing in a world that has become fatally depoliticized. Image
7. This is what makes Schmitt so endlessly fascinating to read; this thin line between abstract representationalism pace Hobbes, and a sort of personalist & even spiritualist tenderness towards the individual. He is truly a "pharmakon" influence, as @BrunoLatourAIME points out.

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More from @AimeTim

7 Oct
1/ The intellectual context in which @BrunoLatourAIME was operating in the mid to late 1970s is crucial for an understanding of his later work.
@BrunoLatourAIME 2/ Back then, French epistemology of science was dominated by the school known as ‘l’épistémologie historique’, as represented by the work of Koyré, Cavaillès, Bachelard, Canguilhem & others.
@BrunoLatourAIME 3/ Central to its explanation of how science functioned was the concept of “la rupture épistémologique”, the progress of scientific knowledge in terms of sudden leaps & paradigm shifts, each time breaking with the previous order by means of a total negation of that which is past.
Read 13 tweets
22 Sep
I am re-reading the extraordinary book "Rejoicing" as part of my preparation for a monograph on the political theology of @BrunoLatourAIME.
Here are twelve summary statements about Latour’s understanding of religion, later defined as [REL].
One tweet for each.
@BrunoLatourAIME 1. True religion is shown by the example of lovers’ speech, which becomes a sort of “experimental site" or "prefiguring” (118) of what religion is & should be in the world. When it really connects, romantic speech encodes religion's "value" (every mode has its own empirical site)
@BrunoLatourAIME 2. The sweet whisperings of those in love is not referential to a state of affairs in the world.
And neither is religious speech. A religious proposition contains “zero informational content” (32).
Read 13 tweets
27 Aug
1/ Serres’ 1983 ‘Détachment: Apologue' is an important “bridge” work in that very important sequences of books in the 1980s from ‘Genesis’ to ‘The Natural Contract’.
2/ It does have an obscure English translation, I believe, which I have never got hold of. There is also a useful chapter in Maria Assad’s book on Serres & Time.
3/ The opening scenario of 'Détachment' depicts a Chinese agricultural landscape filled & saturated with cultivation: “tout est consommé” .
Read 12 tweets
27 Aug
1. Carl Schmitt's 1923 essay "Roman Catholicism and Political Form" is essential for understanding the political theological roots of his juridical thought, & how this has been misused in contemporary integralist thought.
2. Schmitt argues that concept of the political is encoded in the power of personalist representation. Representation refers to the function of representing a value or concept of importance, of staking a claim, of claiming something that is meaningful.
3. Representation must be "personal" or "personalist" for Schmitt because it demands a sort of moral stake on behalf of the human: this contrasts with the sort of banal presentation of reality made to us in the economic/ technical thinking of modernity.
Read 6 tweets
17 Aug
1. Via the work of Bloch, Bauman & Mannheim, and as vividly depicted in Jacob Taubes’ work on “occidental eschatology”, the concept of utopia went through a seismic conceptual re-appropriation in the 20th century.
2. That is to say, the concept of “utopia” became positively re-deployed as a framework for literary & artistic production, and as a tool to relate social theory to social praxis.
3. A good example is “Utopia: The Search for the Ideal Society in the Western World” catalogue of 2001, & Ruth Levinas’ sociological work on “Utopia as Method”.
Read 11 tweets
2 Apr
1/ The tenth chapter of @BrunoLatourAIME’s Où suis-je? pivots from how the pandemic has challenged the ideological structures of modernity (the Economy, the object, Nature), to the way it has caused us to rethink the intimate & apparently subjective site of the human body itself. Image
2/ Latour rejects simple dichotomies of objective materiality to which is added “mon corps vécu de l’intérieur, celui de ma subjectivité” (p.120).
3/ Crucially, & poignantly, Latour explains that he has been reminded of this by his own, very sad experience of cancer over the last two years, that I know he has faced with dignity and good faith.
Read 18 tweets

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