1 Jonathan Rée, “The Translation of Philosophy,” New Literary History 32 (2001): 252–53.
2 Partage is hardly one example among others; Rancière reflects on this word time and again in his writing, as in his recent Le Partage du sensible: esthétique et politique (Paris: La Fabrique, 2000). See also Jean-Luc Nancy, Le Partage des voix (Paris: Galilée, 1982).
1 See, in particular, Le Maître ignorant. Cinq leçons sur l’émancipation intellectuelle (Paris: Fayard, 1987) [The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation, trans. Kristin Ross (Stanford: Stanford University Press, 1991)]; Les Noms de l’histoire: Essai de poétique du savoir (Paris: Le Seuil, 1992) [The Names of History: On the Poetics of Knowledge, trans. Hassan Melehy (Minneapolis: University of Minnesota Press, 1994)]; Aux bords du politique (Paris: Osiris, 1990) [On the Shores of Politics, trans. Liz Heron (London and New York: Verso, 1995)]; La Mésentente: Politique et philosophie (Paris: Galilée, 1995) [Disagreement: Politics and Philosophy, trans. Julie Rose (Minneapolis: University of Minnesota Press, 1999)].
2 Lire le Capital, vols. 1–2 (Paris: Maspéro, 1965), featured contributions by Louis Althusser, Étienne Balibar, Pierre Machery, and Roger Establet in addition to Rancière’s “Le Concept de critique et la critique de l’économie politique des Manuscrits de 1844 au Capital” (1:93–210). The latter appeared as “The Concept of ‘Critique’ and the ‘Critique of Political Economy’ (from the Manuscripts of 1844 to Capital),” trans. Ben Brewster, in Ali Rattansi, ed., Ideology, Method and Marx: Essays from Economy and Society (London and New York: Routledge, 1989), 74–180. The French text was reprinted as Lire le Capital III (Paris: Maspéro, 1973).
3 La Leçon d’Althusser (Paris: Gallimard, 1974). An English translation of the original critical essay appeared as “On the Theory of Ideology: Althusser’s Politics,” Radical Philosophy 7 (1974); repr. Roy Edgley and Richard Osborne, eds., Radical Philosophy Reader (London: Verso, 1985), 101–92 (Rancière’s quoted comment appears on p. 101). For Rancière’s own self-criticism, see “Mode d’emploi pour une réédition de Lire le Capital,” Les Temps Modernes, November 1973; “How to Use Lire le Capital,” trans. Tanya Asad, in Rattansi, ed., Ideology, Method and Marx, 181–89. All these materials were reviewed in Jeffrey Mehlman, “Teaching Reading: The Case of Marx in France,” Diacritics 6, no. 4 (winter 1976): 10–18, which was the first sustained English-language discussion of Rancière’s work. See also Fredric Jameson’s early discussion of La Leçon d’Althusser, “The Re-Invention of Marx,” Times Literary Supplement (August 22, 1975), no. 3832:942–43. For Rancière’s more recent thoughts about Althusser, see “Althusser, Don Quichotte, et le scène du texte,” in La Chair des mots: Politiques de l’écriture (Paris: Galilée, 1998), 157–77; and “Althusser,” in Simon Critchley and William R. Schroeder, eds., A Companion to Continental Philosophy (Oxford: Basil Blackwell, 1998), 530–36.
4 On Rancière’s shift “from the study of Marx to the study of workers,” see Donald Reid, Introduction to Jacques Rancière, The Nights of Labor: The Workers’ Dream in Nineteenth-Century France, trans. John Drury (Philadelphia: Temple University Press, 1989), xv–xxxvii. For the history of Révoltes logiques, see Kristin Ross, May ‘68 and Its Afterlives (Chicago: University of Chicago Press, 2002), 124–37.
5 “Democracy Means Equality: Jacques Rancière Interviewed by Passages,” trans. David Macey, Radical Philosophy 82 (March–April 1997): 29.
6 La Parole ouvrière, 1830–1851 (Paris: 10/18, 1976).
7 “Good Times or Pleasure at the Barricades,” trans. John Moore, in Adrian Rifkin and Roger Thomas, eds., Voices of the People: The Social Life of “La Sociale” at the End of the Second Empire (London: Routledge and Kegan Paul, 1988), 51.
8 “The Myth of the Artisan: Critical Reflections on a Category of Social History,” International Labor and Working Class History 24 (fall 1983): 9, 10; repr. Steven Laurence Kaplan and Cynthia J. Koepp, eds., Work in France: Representations, Meaning, Organization, and Practice (Ithaca: Cornell University Press, 1986), 327, 329. Cf. “Ronds de fumée: Les poètes ouvriers dans la France de Louis-Philippe,” Revue des sciences humaines 190 (1983): 33: “Worker poetry is not in the first place an echo of popular speech but an initiation into a sacred language, the forbidden and fascinating language of others” (my translation).
9 “Good Times or Pleasure at the Barricades,” 50.
10 “The Myth of the Artisan,” 11 [repr. Kaplan and Koepp, 330]. On iterability, see Jacques Derrida, “Signature Event Context,” in Margins of Philosophy, trans. Alan Bass (Chicago: University of Chicago Press, 1982), 307–30.
11 La Nuit des prolétaires: Archives du rêve ouvrier (Paris: Fayard, 1981).
12 Rancière collected Gauny’s writings in Le Philosophe plébéien (Paris: Maspéro– La Découverte–Presses Universitaires de Vincennes, 1983).
13 “After What,” trans. Christina Davis, in Eduardo Cadava, Peter Conor, and Jean-Luc Nancy, eds., Who Comes after the Subject? (New York and London: Routledge, 1991), 250.
14 On equality as axiomatic, see p. 23. See also Rancière in Davide Panagia, “Dissenting Words: A Conversation with Jacques Rancière,” Diacritics 30, no. 2 (summer 2000): 116: “it was necessary for me to extract the workers’ texts from the status that social or cultural history assigned to them—a manifestation of a particular cultural condition. I looked at these texts as inventions of forms of language similar to all others. The purchase of their political valence was thus in their revindication of the efficacy of the literary, of the egalitarian powers of language, indifferent with respect to the status of the speaker. This poetic operation on the objects of knowledge puts into play their political dimension, which elides a sociocultural reading.”
15 Yves Michaud, “Les Pauvres et leur philosophe: La Philosophie de Jacques Rancière,” Critique 601–2 (June–July 1997): 422; Herrick Chapman, Review of The Nights of Labor, Journal of Modern History 65, no. 3 (September 1993): 629.
16 This “method” returns in The Ignorant Schoolmaster, where “the distance between the author and his subject, the narrator of the story and its hero [Jacotot], keeps changing. Often it disappears altogether. An academic analysis could treat the book’s pronouns and tenses, its modes of address and narrative voice or voices. It could mark the constant slippages between direct quotation and free indirect speech, récit and discours, diegesis and mimesis—all to confirm that this is not properly academic writing. A sympathetic reviewer notes somewhat desperately at one point that ‘in this passage, too, Rancière finds (discovers, invents, projects?) in Jacotot one of [the book’s] key arguments.’ ‘Finds (discovers, invents, projects?)’—what we find in The Ignorant Schoolmaster is that we cannot always tell when the book is speaking of Jacotot and when it speaks as Jacotot.” Forbes Morlock, “The Story of the Ignorant Schoolmaster,” Oxford Literary Review 19, nos. 1–2 (1997): 106–7.
17 Indeed, Rancière has since remarked that he “wrote La Nuit des prolétaires along structural lines that are closer to [Virginia Woolf ‘s] The Waves than to Les Misérables.” Solanage Guénoun and James H. Kavanagh, “Jacques Rancière: Literature, Politics, Aesthetics: Approaches to Democratic Disagreement,” Sub-Stance 92 (2000): 16. For more on The Waves as a formal model for historiography, see “Dissenting Words,” Diacritics 30, no. 2 (summer 2000):121.
18 See especially pp. 176–79.
19 In language that links this project to his later Disagreement, Rancière explained recently that “the ‘poor’ does not designate an economically disadvantaged part of the population; it simply designates the category of peoples who do not count. Those who have no qualifications to part-take in arkhē, no qualification for being taken into account.” “Ten Theses on Politics,” trans. Rachel Bowlby and David Panagia, Theory & Event 5, no. 3 (2001), § 12.
20 Rancière published another criticism of Bourdieu, “L’Éthique de la sociologie,” in the Révoltes Logiques collection: L’Empire du sociologue (Paris: La Découverte, 1984), 13–36.
21 For Rancière’s views on Habermas, see “Dissenting Words,” Diacritics 30, no. 2 (summer 2000): 116; on Foucault, see Guénoun and Kavanagh, “Jacques Rancière,” 13, where Rancière stresses that “it’s the question of equality—which for Foucault had no theoretical importance—that makes the difference between us.”
22 See Jacques Derrida, “Plato’s Pharmacy,” in Dissemination, trans. Barbara Johnson (Chicago: University of Chicago Press, 1982), 61–171.
23 “Dissenting Words,” Diacritics 30, no. 2 (summer 2000): 115. Rancière returns often to this scene of writing: see especially The Names of History, 11, 50; and La Chair des mots, 125–26. The very title of La Parole muette (Paris: Hachette, 1998) is itself a quotation from the Phaedrus; see pp. 81–85.
24 La Chair des mots, 126.
25 The Names of History, 50.
26 See “Good Times or Pleasure at the Barricades,” 51–58. Samuel R. Delany’s history of cross-class same-sex encounters in New York City porn theaters is a striking confirmation of this phenomenon; see his Times Square Red, Times Square Blue (New York: New York University Press, 1999).
27 “The Myth of the Artisan,” 2 [repr. Kaplan and Koepp, 319].
28 Gérard Genette, The Aesthetic Relation, trans. G. M. Goshgarian (Ithaca: Cornell University Press, 1999), 4–5 (my italics).
29 Martin Seel, L’Art de diviser (Paris: Armond Colin, 1992), 28, cited in Jean-Marie Schaeffer, Les Célibataires de l’art: Pour une esthétique sans mythes (Paris: Gallimard, 1996), 42; the passage is cited in Genette, The Aesthetic Relation, 217.
1 See Jacques Rancière, The Nights of Labor: The Workers’ Dream in Nineteenth-Century France, trans. John Drury (Philadelphia: Temple University Press, 1989).
2 Pierre Bourdieu, Distinction: A Social Critique of the Judgement of Taste, trans. Richard Nice (Cambridge: Harvard University Press, 1984). [Bourdieu alludes to these undershirts on p. 510; the passage is cited by Rancière on p. 195 and referred to again on p. 215.—Trans.]
3 [On Gauny the floor layer, see chapter 3, note 5; and chapter 9, note 62.—Trans.]
1 Aristotle, Politics IV 1291a.
2 Plato, Republic II 372a. For this passage as all other citations from Plato, I have used the bilingual text of the Éditions Les Belles Lettres. While indebted to the translators, I have revised their work more often than followed it faithfully. [Our practice has been to translate Rancière’s citations from the Belle Lettres edition while consulting Plato: The Collected Dialogues, ed. Edith Hamilton and Huntington Cairns, Bollingen Series LXXI (Princeton: Princeton University Press, 1961), as well as The Republic, trans. Desmond Lee, rev. ed. (Harmondsworth: Penguin, 1987), and The Republic, trans. Robin Waterfield (Oxford: Oxford University Press, 1993). References to passages are indicated by Stephanus numbers.—Trans.]
3 Ibid. II 370c.
4 Xenophon, Oeconomicus IV 2/3, and VI 9.
5 Aristotle, Politics VI 1319a.
6 Republic III 395b.
7 Ibid. III 397a. For all the preceding material see ibid. X 595c/602b.
8 Ibid. III 406c–d.
9 Ibid. V 466e/467a.
10 Ibid. II 374c–d.
11 Plato, Statesman 292e.
12 Plato, Gorgias 512a–b.
13 Immanuel Kant, Critique of Judgment, trans. Werner S. Pluhar (Indianapolis: Hackett, 1987), p. 122 (§ 28).
14 Plato, Sophist 227a–c.
15 Ibid. 227a–b.
16 Ibid. 227c.
17 Gorgias 490e/491b.
18 Republic III 389d.
19 Ibid. III 415a.
20 Ibid. III 416e/417a.
21 Ibid. 417a–b.
22 Plato, Laws 846d.
23 Republic VIII 554a.
24 [Washington Irving retells the well-known story of the egg in his Life and Voyages of Christopher Columbus (New York: Thomas Y. Crowell, n.d.), 179–80: “A shallow courtier present [at a banquet], impatient of the honors paid to Columbus, and meanly jealous of him as a foreigner, abruptly asked him whether he thought that, in case he had not discovered the Indies, there were not other men in Spain who would have been capable of the enterprise? To this Columbus made no immediate reply, but, taking an egg, invited the company to make it stand on one end. Every one attempted it, but in vain; whereupon he struck it upon the table so as to break the end, and left it standing on the broken part; illustrating in this simple manner that when he had once shown the way to the New World nothing was easier than to follow it.”—Trans.]
25 Republic IV 420e/421a.
26 Ibid. IV 421a.
27 Plato, Hippias Minor 368b–d.
28 Aristotle, Politics I 1260a.
29 When Marx replies to Proudhon that the suppression of the traffic in money for the sake of commodity exchange does not get us out of the circle of political economy, he is being very precisely Aristotelian—even if Marx uses the argument to prove the case of communism, where Aristotle pleads for the “domestic” limitation of the economic sphere.
30 Republic IV 430a.
31 Ibid., 443c.
32 Plato, Charmides 165a. On the possible misreadings of “Know Thyself,” particularly in the Charmides, see Pierre Aubenque, La Prudence chez Aristote (Paris: Presses Universitaires de France, 1963), 166.
33 Charmides 173b–c, and 172d.
34 Republic V 454c–e.
35 Ibid., 434a.
1 Republic VI 495d–e.
2 Symposium 215b.
3 Republic VI 496a.
4 Republic VII 535c/536d.
5 Ibid. VI 492a/493a.
6 Meno 82a/86c.
7 Ibid. 97d–e.
8 Phaedrus 274 e/275b.
9 Ibid. 275e.
10 Ibid. 258a.
11 Ibid. 273e.
12 Antisthenes regarded love as a “vice of nature,” according to Clement of Alexandria. Fr. G. A. Mullachius, Fragmenta philosophorum graecorum (Paris, 1867), 280.
13 Phaedrus 256e.
14 Laws VII 817b.
15 Phaedrus 245a.
16 Protagoras 339a/347a.
17 Phaedrus 248d–e.
18 Sophist 223b.
19 Laws III 700c. Remember that the pedagogues in question are not teachers but slaves taking care of children. The topicality of the education issue invites us to recall this difference between free paideia and slavish pedagogy.
20 Ibid. 700e/701a.
21 Ion 535e.
22 Literally “as if one had rented their ears.” Republic V 475d.
23 Laws II 659b–c.
24 Phaedrus 259a.
25 Laws VII 808a.
26 Phaedo 82a–b.
27 On music as proper to man, see Laws II 653e/654a. On the games men should play in keeping with their nature as puppets of the divinity, see Laws VII 803c/804b.
28 Laws II 665c.
29 Gorgias 481d.
30 Symposium 221e.
1 Traditionally, the motto hung above the entrance to Plato’s Academy.
2 Hoffmann’s “Meister Martin der Küfner und seine Gesellen” [“Master Martin the Cooper and His Associates,” one of the interpolated stories from Die Serapionsbrüder (1819–21).–Trans.] is said to have given Wagner the idea for Die Meistersinger, although the only similarities are the historical framework and the theme of the artist-artisan relationship.
3 Hippolyte Tampucci, Préface, Poésies (Paris: Paulin, 1833).
4 Anthime Corbon, De l’enseignement professionnel (Paris: Baillière, 1855).
5 Louis Gabriel Gauny to A. Barrault, 26 June 1854 (Fonds Gauny, Saint-Denis Municipal Library). [For more on Gauny, see Jacques Rancière, ed., Louis Gabriel Gauny: Le philosophe plébéien (Paris: Maspéro–La Découverte–Presses Universitaires de Vincennes, 1983).—Trans.]
6 Jean-Jacques Rousseau, Émile, or On Education, trans. Allan Bloom (New York: Basic Books, 1979), 197.
7 Lerminier, “De la littérature des ouvriers,” Revue des Deux Mondes, November 1841, 972.
8 L’Artiste, April 1845.
9 Charles Nodier, “De l’utilité morale de l’instruction pour le peuple,” Rêveries (1835; repr. Paris: Plasma, 1979), 182–83.
10 Richard Wagner, Opera and Drama, trans. W. Ashton Ellis (1893; repr. Lincoln: University of Nebraska Press, 1995), 56–57, 95–99.
11 Friedrich Nietzsche, Postscript to The Case of Wagner, in Basic Writings of Nietzsche, ed. Walter Kaufmann (New York: Modern Library, 1968), 639.
12 Friedrich Nietzsche, “Skirmishes of an Untimely Man,” § 40, Twilight of the Idols, in The Portable Nietzsche, ed. Walter Kaufmann (New York: Viking, 1968), 545.
13 Georg Friedrich Daumer, Die Religion den neuen Weltalters (Hamburg, 1850). [Daumer is perhaps best known today for his Kasper Hauser (1832), the subject of Werner Herzog’s film (1975).—Trans.]
14 Karl Marx and Frederick Engels, “Reviews from the Neue Rheinische Zeitung,” Collected Works (New York: International Publishers, 1978), 10:246 (all further references will be cited as CW ). On this text and on Marx’s literary references more generally, readers may consult S. S. Prawer, Karl Marx and World Literature (Oxford: Oxford University Press, 1978), 171–72.
15 Rapports des délégations ouvrières à l’Exposition de 1867, Enquête sur le dixième groupe, I, 5.
16 Karl Marx, Capital, vol. 1, ed. Frederick Engels, trans. Samuel Moore and Edward Aveling (New York: International Publishers, 1967), 488.
17 Engels to Bernstein, 1 March 1883, CW 46:448.
18 Eleanor Marx Aveling, “Karl Marx,” Reminiscences of Marx and Engels (Moscow: Foreign Languages Publishing House, n.d.), 250–52.
19 Capital 1:408.
1 Karl Marx and Frederick Engels, The German Ideology, Collected Works (New York: International Publishers, 1976), 5:41–42 (all further references will be cited CW ).
2 Ibid. 5:31, 35–37, 43–45. Apart from the exception noted in parentheses, the German word used by Marx and Engels is Produktion.
3 Ibid. 263.
4 The Holy Family, or Critique of Critical Criticism, CW 4:19–20.
5 German Ideology, CW 5:39, 37.
6 Ibid. 43.
7 The Poverty of Philosophy, CW 6:186.
8 Economic and Philosophic Manuscripts of 1844, CW 3:302.
9 Marx, Capital, vol.1, ed. Frederick Engels, trans. Samuel Moore and Edward Aveling (1867; repr. New York: International Publishers, 1967), 361.
10 [Literally a “non-place,” non-lieu suggests as well the “no place” of utopia. In juridical contexts a non-lieu is the dismissal of a case.—Trans.]
11 Manifesto of the Communist Party, CW 6:494.
12 The German Ideology, CW 5:39.
13 Difference between the Democritean and Epicurean Philosophy of Nature, CW 1:84. [Massilia, now Marseilles, was the site of a battle with the German Cimbri tribes in 101 B.C.—Trans.]
14 The German Ideology, CW 5:50.
15 G. W. F. Hegel, Aesthetics, trans. T. M. Knox (Oxford: Clarendon, 1975), 843.
16 The story is told by Heine, De l’Allemagne (Paris: Presses d’aujourd’hui, 1979), 284–85.
17 The German Ideology, CW 5:53.
18 The Holy Family, CW 4:37.
19 Ibid. 36–37.
20 The Poverty of Philosophy, CW 6:190.
21 Marx to Engels, 6 May 1854, CW 39:449.
22 [The editors of the Collected Works describe the Straubinger as “travelling journeymen in Germany. Marx and Engels used this term for German artisans, including some participants in the working-class movement of that time, who were still largely swayed by guild prejudices and cherished the petty-bourgeois illusion that it was possible to return from capitalist large-scale industry to petty handicraft production” (38:579).—Trans.]
23 Economic and Philosophic Manuscripts of 1844, CW 3:313.
24 [See Rancière, “The Journey of Icarus,” in The Nights of Labor: The Workers’ Dream in Nineteenth-Century France, trans. John Drury (Philadelphia: Temple University Press, 1989), 349–416.—Trans.]
25 Bert Andréas, ed., Documents constitutifs de la ligue des communistes, 1847 (Paris: Aubier Montaigne, 1972), 159.
26 Engels to Marx, mid-November to December 1846, CW 38:94.
27 Ibid. 93.
28 Ibid. 92.
29 Marx to Engels, 18 May 1859, CW 40:440.
30 Engels to Marx, 13 February 1851, CW 38:290. [Engels alludes here to 2 Samuel 15:18: “And all his servants passed by him; and all the Cherethites, and all the Pelethites, and all the six hundred Gittites who had followed him from Gath, passed on before the king.”—Trans.]
31 Marx to Engels, 25 August 1851, CW 38:440.
32 Engels to Lassalle, 18 May 1859, CW 40:444.
33 Marx to Engels, 8 October 1858, CW 40:346.
34 Marx, “Speech at the Anniversary of the People’s Paper” (14 April 1856), CW 14:656.
1 Karl Marx and Frederick Engels, The Manifesto of the Communist Party, Collected Works (New York: International Publishers, 1976), 6:495 (all further references will be cited CW ).
2 Goethe, letter to Schiller, cited in Ludwig Feuerbach, Manifestes philosophiques: Textes choisis (1839–45), trans. Louis Althusser (Paris: Presses Universitaires de France, 1973), 15.
3 Manifesto of the Communist Party, CW 6:494, 502.
4 Ibid. 6:494–95, 487.
5 The Eighteenth Brumaire of Louis Bonaparte, CW 11:143.
6 Class Struggles in France, CW 10:56.
7 The Eighteenth Brumaire of Louis Bonaparte, CW 11:143.
8 [L’Arroseur arrosé is a well-known short film (1895) by the Lumière brothers.—Trans.]
9 See Pierre Caspard, “Un aspect de la lutte des classes en France en 1848: Le recrutement de la Garde nationale mobile,” Revue historique 2 (1974): 81–106.
10. See Marx’s review of Chenu’s Les Conspirateurs, CW 10:311–25.
11 Heine, De la France (Paris: Aubier-Montaigne, 1930), 104. See also S. S. Prawer, Karl Marx and World Literature (Oxford: Oxford University Press, 1976), 201–2. On Marx’s relationship with Heine, see Paul-Laurent Assoun, Marx et la répétition historique (Paris: Presses Universitaires de France, 1978).
12 The Eighteenth Brumaire of Louis Bonaparte, CW 11:146.
13 Class Struggles in France, CW 10:50–51.
14 Ibid. 115.
15 The Eighteenth Brumaire of Louis Bonaparte, CW 11:139.
16 Ibid. 173.
17 The Civil War in France (second draft), CW 22:536.
18 Ibid. 269.
19 [The passage contrasts the arid region of Les Cévennes (which was Protestant and politically progressive) with the agriculturally fertile Morbihan (which was Catholic and reactionary).—Trans.]
20 The Eighteenth Brumaire of Louis Bonaparte, CW 11:192–93.
21 The Civil War in France, CW 22:314.
22 The Eighteenth Brumaire of Louis Bonaparte, CW 11:149.
23 Ibid. 150.
24 Engels to Marx, 13 April 1866, CW 42:266.
25 The Eighteenth Brumaire of Louis Bonaparte, CW 11:176. Compare the similar portrait of Jules Favre in The Civil War in France, where he is depicted as a man forced to make history so as to avoid bankruptcy court (CW 22:313). Compare, too, this remark in a letter from Marx to Engels (29 January 1858): “A large number of French bourgeois, with commercial ruin staring them in the face, are anxiously awaiting the day of reckoning. They now find themselves in much the same state as Boustrapa [Louis Napoleon] before the coup d’état” (CW 40:256).
26 The Eighteenth Brumaire of Louis Bonaparte, CW 11:149.
27 Class Struggles in France, CW 10:117.
28 Marx to Engels, 18 May 1859, CW 40:440.
29 “Speech at the Anniversary of the People’s Paper” (14 April 1856), CW 14:655. [The English edition mistranslates die Siege der Wissenchaften as “the victories of art.”—Trans.]
30 “English,” 9 February 1862, CW 19:163.
31 Marx to Johann Philipp Becker, 26 February 1862, CW 41:342.
1 Karl Marx, The Eighteenth Brumaire of Louis Bonaparte, Collected Works (New York: International Publishers, 1979), 11:106 (all further references will be cited CW ).
2 Marx to Engels, 25 February 1859, CW 40:393.
3 Marx to Weydemeyer, 25 March 1852, CW 39:70.
4 Engels to Marx, 23 September 1851, CW 38:461.
5 Engels to Marx, 14 April 1856, CW 40:34.
6 Engels to Marx, 24 August 1852, CW 39:165.
7 Engels to Marx, 23 September 1851, CW 38:461.
8 Engels to Marx, 7 October 1858, CW 40:344.
9 “If the great industrial and commercial crisis England has passed through went over without the culminating financial crash at London, this exceptional phenomenon was only due to—French money.” Marx to Danielson, 19 February 1881, CW 46:62.
10 Engels to Kautsky, 12 September 1882, CW 46:322.
11 Engels to Kautsky, 8 November 1884, CW 47:214. Engels’s letter to Babel dated 11 December 1884 contains a very similar analysis (47:232–34).
12 Marx to Lassalle, 22 February 1858, CW 40:271.
13 Engels to Marx, 11 June 1866, CW 42:285–86.
14 Marx to Engels, 7 July 1866, CW 42:290.
15 Ibid. 289–90.
16 Engels to Marx, 9 July 1866, CW 42:294.
17 Marx to Engels, 14 February 1858, CW 40:266.
18 Engels to Marx, 18 February 1858, CW 40:268.
19 Engels to Marx, 2 October 1866, CW 42:320.
20 Marx to Engels, 3 October 1866, CW 42:322.
21 Marx to Freiligrath, 29 February 1860, CW 41:82.
22 Marx to Kugelmann, 9 October 1866, CW 42:326.
23 Engels to Marx, 13 February 1851, CW 38:290.
24 Ibid.
25 Marx to Engels, 11 December 1858, CW 40:360. [The French translation of the latter phrase is “Tout est bourgeois.”—Trans.]
26 Marx to Lassalle, 22 February 1858, CW 40:271. [The Latin tag “I detest and repudiate the common people” is from Horace, Odes III, I, 1.—Trans.]
27 Jean-Paul Sartre, L’Idiot de la Famille: Gustave Flaubert de 1821 à 1857 (Paris: Gallimard, 1988–), vol. 3.
28 Marx, Capital, ed. Frederick Engels, trans. Samuel Moore and Edward Aveling (1867; repr. New York: International Publishers, 1967), 1:253.
29 Marx to Engels, 10 February 1866, CW 42:223.
30 Capital, 1:48.
31 Jenny Marx to Kugelmann, 3 April 1871, Lettres à Kugelmann, ed. Gilbert Badia (Paris: Éditions sociales, 1971), 187.
32 Marx to Siegfrid Meyer, 30 April 1867, CW 42:366.
33 Marx to Engels, 31 July 1865, CW 42:173.
34 Marx to Danielson, 10 April 1879, CW 45:355.
35 Marx to Engels, 25 February 1867, CW 42:347–48.
36 Cf. Engels to Bebel, 30 August 1883, CW 47:53: “You ask why I of all people should not have been told how far the thing had got. It is quite simple. Had I known, I should have pestered him night and day until it was all finished and published.” In the letter from 31 July 1865 already cited, Marx wrote that the three volumes were complete, except for three chapters! (CW 42:173).
37 See Engels to Bracke, 11 October 1875, CW 45:95: “If they don’t understand these things, they should either leave them alone or else copy them word for word from those who are generally admitted to know what they are talking about.”
38 Marx, “Economic Manuscript of 1861–63 (Relative Surplus Value),” CW
39. 34:136. See also pp. 237 and 448, where the allusion to Milton recurs. 39 The Civil War in France (First Draft), CW 22:490. See also S. S. Prawer, Karl Marx and World Literature (New York: Oxford University Press, 1976), 365.
40 [Rancière uses the standard French translation arrière-monde for Hinterwelt. There is, however, no standard English equivalent, which is variously rendered “afterworld” (Kaufmann) or “backworld” (Common).—Trans.]
41 Engels, The Dialectics of Nature, CW 25:319.
42 Marx, A Contribution to the Critique of Hegel’s Philosophy of Right: Introduction, CW 3:178.
43 Engels, “Introduction to Karl Marx’s The Class Struggles in France (1895),” CW 27:524.
1 [Marx highlights in Capital, vol. 1, a poem by “Antipatros, a Greek poet of the time of Cicero, [who] hailed the invention of the water-wheel for grinding corn, an invention that is the elementary form of all machinery, as the giver of freedom to female slaves, and the bringer back of the golden age.” Capital, ed. Frederick Engels, trans. Samuel Moore and Edward Aveling (1867; repr. New York: International Publishers, 1967), 408. Sir Richard Arkwright (1732–92) was an English industrialist and inventor who pioneered the factory system for the mass production of textiles; Marx refers to him frequently and often disparagingly in Capital, vol. I (e.g. 424). See also chapter 3, p. 69.—Trans.]
2 From Sartre to the “desiring machines” of Deleuze there has been in French philosophy an evident fascination with materialism and the machine. Sartre writes of the freedom “of a thing among things” in an article from the 1930s reprinted in Situations I (Paris: Gallimard, 1947), “Une idée nouvelle d’Edmond Husserl: L’Intentionnalité.” In it he praises Husserl for having turned consciousness into a “thing among things” as opposed to the idealist conception of the assimilating and digesting consciousness. The phrase “it works” is the start of Gilles Deleuze’s and Félix Guattari’s Anti-Oedipus, trans. Robert Hurley, Mark Seem, and Helen R. Lane (New York: Viking, 1977). The reversal of the Platonic phrase about the body as the tomb or prison of the soul comes from Michel Foucault’s Discipline and Punish, trans. Alan Sheridan (New York: Pantheon, 1977).
3 [The allusion is to Sartre’s novel La Nausée (1938).—Trans.]
4 Thus Roland Barthes opposes in an exemplary way the “pneumatic” interpretation of Fischer-Dieskau and the “electronic” interpretation of Panzéra: “The breath is the pneuma, the soul swelling or breaking, and any exclusive art of the breath is likely to be a secretly mystical art (a mysticism reduced to the demands of the long-playing record). The lung, a stupid organ (the lungs of cats!), swells but does not become erect: it is in the throat, site where the phonic metal hardens and assumes its contour, it is in the facial mask that signifying breaks out, producing not the soul but enjoyment.” The Responsibility of Forms, trans. Richard Howard (New York: Hill and Wang, 1985), 271. On the “music of the soul,” see also Sartre, especially The Words, trans. Bernard Frechtman (New York: George Braziller, 1964).
5 Barthes, The Responsibility of Forms, 265–66.
6 See Nicolas Malebranche, The Search after Truth, trans. and ed. Thomas M. Lennon and Paul J. Olscamp (Cambridge: Cambridge University Press, 1997), book I, chapter 19, 82–84.
7 See V. I. Lenin, Materialism and Empirio-Criticism: Critical Notes Concerning a Reactionary Philosophy (New York: International Publishers, 1927), which reproaches empirio-criticism for repeating Berkeley’s idealism. This is, in a larger sense, the continuing problem of Marxism after Marx: how can materialist thought recover the “active side” of a dialectic always monopolized by idealism?
8 [On Hinterwelt, see chapter 6, note 40.—Trans.]
9 The note of humor concerning this “generosity” may obscure the point that these social knowledges present themselves as the critique of philosophical illusions. At the same time, however, they interiorize, as givens or rules of method, notions or principles that are merely commandments, philosophical prohibitions whose origins efface themselves.
10 [On the cherry tree see chapter 6, p. 77.—Trans.]
11 Plato, Euthydemus 275d–277c.
12 See Engels, Dialectics of Nature, Collected Works (New York: International Publishers, 1987), 25:313–587 passim.
13 Sartre, “The Artist and His Conscience,” Situations, trans. Benita Eisler (New York: George Braziller, 1965), 218–19.
1 Jean-Paul Sartre, “Response to Albert Camus,” Situations, trans. Benita Eisler (New York: George Braziller, 1965), 77.
2 Ibid., 76.
3 Sartre, The Communists and Peace, with a Reply to Claude Lefort, trans. Martha H. Fletcher, John R. Kleinschmidt, and Philip R. Berk (New York: George Bra ziller, 1968), 9.
4 Ibid., 212.
5 Ibid., 192.
6 Ibid., 28.
7 [Here and throughout this chapter Rancière plays on the double sense of avoir raison, figuratively “to be right” and literally “to have reason.”—Trans.]
8 See Sartre’s “Cartesian Freedom,” Literary and Philosophical Essays, trans. Annette Michelson (New York: Criterion, 1955), 169–84.
9 Maurice Merleau-Ponty, Adventures of the Dialectic, trans. Joseph Bien (Evanston, Ill.: Northwestern University Press, 1973), 105.
10 Ibid., 168.
11 Ibid., 139.
12 Sartre, Critique of Dialectical Reason, vol. 1, Theory of Practical Ensembles, ed. Jonathan Rée, trans. Alan Sheridan-Smith (London: Verso, 1976), 178.
13 [The town of Bouville is the setting of Sartre’s novel La Nausée (1938).—Trans.]
14 Sartre, “Departure and Return,” Literary and Philosophical Essays, 146. Sartre is commenting here on a book by Brice Parain. But doesn’t he also have in mind the astonishingly similar formulations of Goethe’s Wilhelm Meisters Wanderjahre (Wilhelm Meister’s Travels [1821–29])?
15. Sartre, Critique of Dialectical Reason, 100.
16 Ibid., 102–3.
17 Ibid., 233.
18 I simply repeat here the interpretation that Sartre offers for anarchosyndicalism, which he obviously obtained from Michel Collinet’s L’Ouvrier français: Esprit du syndicalisme (Paris: Éditions ouvrières, 1951).
19 Sartre, Critique of Dialectical Reason, 325.
20 Ibid., 309.
21 Ibid., 269.
22 Ibid., 310, 312.
23 Ibid., 341.
24 Ibid., 360.
25 Ibid., 441.
26 Ibid., 662.
27 Ibid., 662.
28 See Sartre, The Ghost of Stalin, trans. Martha H. Fletcher with John R. Kleinschmidt (New York: George Braziller, 1965).
29 Sartre, Critique of Dialectical Reason, 478.
30 [The Hungarian Prime Minister Erno Gero unwittingly precipitated the Revolution of 1956 by ordering police in Budapest to fire upon a peaceful demonstration.—Trans.]
31 Philippe Gavi, Jean-Paul Sartre, and Pierre Victor, On a raison de se révolter: Discussions (Paris: Gallimard, 1974), 100.
32 [Sartre served as executive chairman of the Vietnam War Crimes Tribunal established by Bertrand Russell in 1967. After the deaths in 1970 of sixteen coal miners in an explosion at Hénin-Liétard, Sartre presided in Lens over a “people’s tribunal” that found the state responsible for the murder of the miners.—Trans.]
33 On a raison de se révolter, 168–71.
34 On this point see the very suggestive article by Michel Sicard, “Le dernier rendez-vous,” in the issue of Obliques, nos. 24–25 (1981), which he edited, and which was devoted to the theme of “Sartre and the Arts.”
35 Sartre, “The Prisoner of Venice,” Situations, 41f.
36 Ibid., 33.
37 Ibid., 33.
38 See Sartre, “Saint Marc et son double,” in the issue of Obliques cited above, 171–202.
39 Ibid., 191.
40 Sartre, “The Prisoner of Venice,” 46.
41 Sartre, “Saint Marc et son double,” 196.
42 “Reading the old [Good Soldier] Schweik on the train, I am again overwhelmed by [ Jaroslav Haˇsek’s] grand panorama and by the genuinely unconstructive attitude of the people, which, being itself the only constructive element, cannot take a constructive attitude to anything else. … his indestructibility makes him the inexhaustible object of maltreatment and at the same time the fertile ground for liberation.” Bertolt Brecht, Journals, trans. Hugh Rorrison, ed. John Willet (London: Methuen, 1993), 278–79.
43 See Sartre and Michel Sicard, “Penser l’art: Entretien,” in the issue of Obliques cited above, 20.
44 Sartre, “Departure and Return,” 125–68.
45 Sartre, “The Unprivileged Painter: Lapoujade,” Essays in Aesthetics, trans. Wade Baskin (New York: Philosophical Library, 1963), 74.
46 Ibid., 72.
47 Sartre, “Masson,” Situations IV (Paris: Gallimard, 1964), 397.
48 Sartre, “Alexandre Calder, Mobiles Stabiles Constellations,” cited by Michel Sicard, “Esthétiques de Sartre,” in the issue of Obliques cited above, 147–48.
49 [Croisset, near Rouen, was the home of Gustave Flaubert.—Trans.]
1 Sartre, “The Artist and His Conscience,” Situations, trans. Benita Eisler (New York: George Braziller, 1965), 211.
2 Ibid., 210–11.
3 G. W. Leibniz, Monadology (§ 28), in Philosophical Texts, trans. Richard Franks and R. S. Woolhouse (Oxford: Oxford University Press, 1998), 271–72.
4 [At Rancière’s suggestion we depart here from Richard Nice’s translation, which renders Bourdieu’s classant et classé as the more status-neutral “classifying and classified.” See, e.g., Distinction: A Social Critique of the Judgement of Taste (Cambridge: Harvard University Press, 1984), 481.—Trans.]
5 [Barthélémy-Prosper Enfantin and St. Amand Bazard succeeded Claude-Henri de Rouvroy St. Simon as the pères suprêmes of the Saint-Simonian movement.—Trans.]
6 Bourdieu, Distinction, 177.
7 Ibid., 516.
8 Bourdieu, Sociology in Question, trans. Richard Nice (London: Sage, 1993), 32. [The English translation of this passage omits the key phrase “selon la logique du chaudron énoncée par Freud” (according to the ‘kettle logic’ set out by Freud), to which Rancière alludes in the title of this section. Freud defines kettle logic as “the defense put forward by the man who was charged by one of his neighbors with having given him back a borrowed kettle in a damaged condition. The defendant asserted first, that he had given it back undamaged; secondly, that the kettle had a hole in it when he borrowed it; and thirdly, that he had never borrowed the kettle from his neighbor at all.” The Interpretation of Dreams, in the Standard Edition of the Complete Psychological Works of Sigmund Freud, ed. and trans. James Strachey (London: Hogarth, 1953), 4:119–20. See also Jokes and Their Relation to the Unconscious, SE 13:62 and 206.—Trans.]
9 Ibid. 10, 134.
10 Bourdieu and Jean-Claude Passeron, Reproduction in Education, Society and Culture, trans. Richard Nice (London: Sage, 1977), 162.
11 Bourdieu and Passeron, The Inheritors, trans. Richard Nice (Chicago: University of Chicago Press, 1979), 22.
12 Ibid., 45.
13 Ibid., 73.
14 [Rancière puns here on the word emploi, meaning both “use” and “job,” in the phrase emploi du temps (“timetable” or “schedule”).—Trans.]
15 Bourdieu, Sociology in Question, 120.
16 “The podium, the chair, the microphone, the distance, the pupils’ habitus,” Sociology in Question, 64 (my emphases).
17 Bourdieu and Passeron, The Inheritors, 23.
18 Bourdieu and Passeron, Reproduction In Education, 54.
19 [A reference to the following lines from “Le pélican” by Robert Desnos, published in his posthumous Chantefables et chantefleurs (Paris: Grund, 1952): “Le pélican de Jonathan, / Au matin, pond un œuf tout blanc / Et il en sort un pélican / Lui ressemblant étonnamment. // Et ce deuxième pélican / Pond, à son tour, un œuf tout blanc / D’où sort, inévitablement / Un autre qui en fait autant. (Jonathan’s pelican / Lays a very white egg in the morning / And from it a pelican comes out / That it surprisingly resembles. // And this second pelican / Lays in its turn a very white egg / From which comes out, inevitably / Another that does as much.)”—Trans.]
20 Bourdieu and Passeron, Reproduction in Education, 13–14.
21 Ibid., 38.
22 Ibid., 25.
23 Bourdieu, In Other Words: Essays towards a Reflexive Sociology, trans. Matthew Adamson (Stanford: Stanford University Press, 1990), 180.
24 Bourdieu, The Logic of Practice, trans. Richard Nice (Stanford: Stanford University Press, 1990), 135.
25 Bourdieu, In Other Words, 180.
26 Bourdieu, Sociology in Question, 24.
27 Ibid., 23.
28 Ibid.
29 Bourdieu, The Logic of Practice, 66.
30 Ibid., notably chapter 6, “The Work of Time,” 98–111.
31 Ibid., 60.
32 Bourdieu, Language and Symbolic Power, ed. and with an introd. by John B. Thompson, trans. Gino Raymond and Matthew Adamson (Cambridge: Harvard University Press, 1991), 127.
33 Bourdieu, Distinction, 19; and Sociology in Question, 104.
34 Bourdieu, The Logic of Practice, 57.
35 Bourdieu, Distinction, 47.
36 Ibid., 174.
37 Ibid., 44–45.
38 Bourdieu with Luc Boltanski, Robert Castel, Jean-Claude Chamboredon, and Dominique Schnapper, Photography: A Middle-Brow Art, trans. Shaun White-side (Stanford: Stanford University Press, 1990), 58.
39 Bourdieu, Distinction, 34–35.
40 Bourdieu, Sociology in Question, 115.
41 Bourdieu, Distinction, 232–41.
42 Bourdieu, “The Production of Belief: Contribution to an Economy of Symbolic Goods,” trans. Richard Nice, Media, Culture and Society 2 (July 1980): 261–93.
43 Bourdieu, “The Invention of the Artist’s Life,” trans. Erec R. Koch, Yale French Studies 73 (1987): 75–103.
44 Bourdieu, Distinction, 214.
45 [An allegory furnished by players of the game of rugby.—Trans.]
46 Bourdieu, Distinction, 251.
47 Ibid., 55.
48 Ibid., 354–71.
49 Ibid., 369.
50 Bourdieu, Language and Symbolic Power, 126.
51 Bourdieu, Distinction, 510.
52 Bourdieu, Sociology in Question, 41–48.
53 Bourdieu, Distinction, 180.
54 Ibid., 338.
55 Ibid., 432. [Maurice Thorez was secretary general of the French Communist Party from 1930 until his death in 1964.—Trans.]
56 Ibid., 433–34.
57 Ibid., 493.
58 Immanuel Kant, Critique of Judgment, § 60 (appendix, “Of the Method of Taste”), trans. J. H. Bernard (New York: Hafner, 1972), 201.
59 Edmund Burke, Reflections on the Revolution in France, ed. Conor Cruise O’Brien (Harmondsworth: Penguin, 1968), 138.
60 Kant, Critique of Judgment, § 2, 38–39.
61 Friedrich Schiller, On the Aesthetic Education of Man, ed. and trans. Elizabeth M. Wilkinson and L. A. Willoughby (Oxford: Clarendon, 1967), esp. letters 5–10.
62 “Le travail à la tâche,” in Gabriel Gauny, Le philosophe plébéien (Paris: Maspéro–La Découverte–Presses Universitaires de Vincennes, 1983), 45–46.
63 Bourdieu, Language and Symbolic Power, 127–36.
64 Cf. Jacques Rancière, The Nights of Labor: The Workers’ Dream in Nineteenth-Century France, trans. John Drury (Philadelphia: Temple University Press, 1989).
65 Charles Baudelaire, “Reflections on Some of My Contemporaries,” in Baudelaire as a Literary Critic, trans. Lois Boe Hyslop and Francis E. Hyslop (University Park: Pennsylvania State University Press, 1964), 270.
66 Baudelaire, “Pierre Dupont,” in ibid., 59.
67 Bourdieu, “The Invention of the Artist’s Life,” 75–103. [Frédéric Moreau is the protagonist of Flaubert’s l’Éducation sentimentale.—Trans.]
1 G. W. F. Hegel, The Philosophy of History, trans. J. Sibree (New York: Dover, 1956), 447.
2 [A reference to La Fontaine’s famous poem “La Cigale et la fourmi” (The Grasshopper and the Ant).—Trans.]
3 [On Rembrantsz see pp. xxii–xxiii.—Trans.]
4 René Descartes, Discourse on Method, trans. John Veitch (Buffalo: Prometheus, 1989), 29.
5 Maxim Leroy, Descartes, le philosophe au masque (Paris: Rieder, 1929), and Descartes social (Paris: Vrin, 1931).
6 Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, ed. Edwin Cannan (Chicago: University of Chicago Press, 1976), 19–20. One may recall in this connection that the “coarseness” which in Plato is antithetical to philosophical nature becomes identified with the Greek for what is “specific to the porter” (phortikon). Cf. in particular Phaedrus 256a.
7 David Hume, “Of Refinement in the Arts,” in Political Essays, ed. and with an introd. by Charles W. Hendel (New York: Liberal Arts, 1953), 125. This may remind us also of the article on “Art” from the Encyclopédie: “In what system of Physics or Mathematics can we notice more intelligence, sagacity, or consequence than in the machines for spinning gold thread and making stockings, and in the trades of the trimmers, gauze makers, drapers and silk workers?”
8 Hegel, Philosophy of Right, trans. T. M. Knox (Oxford: Oxford University Press, 1952), §§ 197, 208, 231, 256.
9 [On Nietzsche’s Hinterwelt see chapter 6, note 40.—Trans.]
10 Shaftesbury, The Moralists: A Philosophical Rhapsody (London: Printed for John Wyat at the Rose in St. Paul’s, 1709), 208.
11 Friedrich Schiller, On The Aesthetic Education of Man, ed. and trans. Elizabeth M. Wilkinson and L. A. Willoughby (Oxford: Clarendon, 1967).
12 Marx, Economic and Philosophic Manuscripts of 1844, Collected Works (New York: International Publishers, 1975), 3:333 (all further references will be cited as CW ).
13 Hegel, Science of Logic, trans. A. V. Miller (London: George Allen and Unwin, 1969), 747. See on this passage Jürgen Habermas’s commentary, Theory and Practice, trans. John Viertel (Boston: Beacon, 1973).
14 Marx, Economic and Philosophic Manuscripts of 1848, CW 3:328.
15 Germain Garnier, notes on his French translation of Adam Smith, The Wealth of Nations, cited by Marx, Economic Manuscript of 1861–1863, CW 30:301 (Marx’s emphases).
16 I leave aside theological interpretations of this schema. G. M. Martin Cottier, L’Athéisme du jeune Marx, ses origines hégéliennes (Paris: Vrin, 1959), recognized in this connection (via Luther and Hegel) the kēnose of Saint Paul. One will excuse here a rather natural sentimental preference for Habermas’s interpretation (see note 13) that returns, through Schelling, to the alter deus of the shoemaker Jakob Boehme.
17 “The Russian aristocracy are educated, in their youth, at German universities and in Paris. They always yearn for the most extreme [theories] the West has to offer. It is pure gourmandise, like that practiced by part of the French aristocracy during the 18th century. Ce n’est pas pour les tailleurs et les bottiers [it is not for tailors and cobblers], as Voltaire said at the time about his own Enlightenment. It does not hinder the very same Russians from becoming scoundrels as soon as they enter government service.” Marx to Kugelmann, 12 October 1869, CW 43:130–31.
18 On such distinctions and gatherings, see Jean-Claude Milner, Les Noms indistincts (Paris: Le Seuil, 1983).
19 Pierre Bourdieu, “A Lecture on the Lecture,” in In Other Words: Essays towards a Reflexive Sociology, trans. Matthew Adamson (Stanford: Stanford University Press, 1990), 194.
20 [Socrates’s eristic counterparts in Plato’s Euthydemus.—Trans.]
21 T. W. Adorno, “Veblen’s Attack on Culture,” Studies in Philosophy and Social Science 9, no. 3 (1941): 389–413.
1 Jacques Rancière, The Nights of Labor: The Workers’ Dream in Nineteenth-Century France, trans. John Drury (Philadelphia: Temple University Press, 1989).
2 The Names of History: On the Poetics of Knowledge, trans. Hassan Melehy (Minneapolis: University of Minnesota Press, 1994).
3 La Parole muette: Essai sur les contradictions de la littérature (Paris: Hachette, 1998); La Chair des mots: Politiques de l’écriture (Paris: Galilée, 1998); Le Partage du sensible. Esthétique et politique (Paris: La Fabrique, 2000); and L’Inconscient esthétique (Paris: Galilée, 2001).
4 The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation, trans. and with an introd. by Kristin Ross (Stanford: Stanford University Press, 1991).
5 See Jacques Rancière, “Politics, Identification, and Subjectivization,” in John Rajchman, ed., The Identity in Question (New York and London: Routledge, 1995), 63–70; Disagreement: Politics and Philosophy, trans. Julia Rose (Minneapolis: University of Minnesota Press, 1999); and “Ten Theses on Politics,” trans. Rachel Bowlby and Davide Panagia, Theory and Event 5, no. 3 (2001).