{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"e781d2aa-cf12-457c-961d-b44b33fd41fc","title":"Crowds and Party","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9781781686942","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"e781d2aa-cf12-457c-961d-b44b33fd41fc","id":"e781d2aa-cf12-457c-961d-b44b33fd41fc","uuid":"e781d2aa-cf12-457c-961d-b44b33fd41fc","title":"Crowds and Party","normalized_title":"crowdsandparty","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9781781686942","isbns":["9781781686942","9781781686720","9781781687666"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":183,"navigation_url":"https://workshop.closeclaw.top/ai/book/e781d2aa-cf12-457c-961d-b44b33fd41fc","title_url":"https://workshop.closeclaw.top/ai/title/Crowds%20and%20Party","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/e781d2aa-cf12-457c-961d-b44b33fd41fc/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/e781d2aa-cf12-457c-961d-b44b33fd41fc/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/e781d2aa-cf12-457c-961d-b44b33fd41fc","page_url":"https://workshop.closeclaw.top/api/ai/books/e781d2aa-cf12-457c-961d-b44b33fd41fc/page","search_url":"https://workshop.closeclaw.top/api/ai/books/e781d2aa-cf12-457c-961d-b44b33fd41fc/search"},"page":{"printed_page":93,"pdf_page":92,"physical_index":92,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"c200c7b2a2207a4963dbd02a7ef7511812999d3e18195534421eebe66fa73341"},"chapter":"CROWDS AND PARTY","content":"Each operation—subjectivization and subjective process—involves political struggle. Militants, organizers, agitators, and vanguards try to set things in motion. They produce actions. They try to bring people out, get them to feel their collective power, and incite them to use it. They are alert to possibilities, to protests that may become ruptures. And consequent to the gap of a disruption, militants, organizers, agitators, and vanguards work to render the disruption as an effect of a subject. They fight on the terrain of the other, endeavoring to insure that the gap remains and to give this gap meaning and direction, to make it consistent. Enemies fight back. Enemies—and even allies—may deny that a disruption occurred: nothing significant happened; the demonstration or event was within the field demarcated by capital and state, part of business as usual, an expected and permitted protest, child-friendly and within the demarcated free-speech zone. They may deny that the disruption was the effect of a subject: it was hooligans; it was a motley and contingent array of disparate voices (here empirical sociological data that identifies and fragments crowd elements comes in handy). They may attribute the disruption to the wrong subject, another state, class, or agency. For the militants, organizers, agitators, and vanguards, establishing the collectivity as the subject of a politics, inscribing it in a process and rendering it consistent, politicizes the rupture, forcing it in one direction rather than another.\n\nSubjectivization and the subjective process are connected by an anticipation and a lag. To disrupt and surprise, subjectivization has to come too soon. It can’t be predicted, expected, or natural, for that would mean that it remained within the order of things. Rather than the intrusion of a subject, the subject would not have appeared at all. Correlative to anticipation is a lag, the gap between a move that may or may not disrupt and the disruption as it registers in the other. The lag means that effects seem to precede their causes. Only after an effect registers is its cause brought into consistency with it.\n\nBadiou associates four “categories of the subject-effect” with subjectivization and the subjective process. Anxiety and courage respond to the gap of anticipation. The former wants to fill in the void in the old order, to restore things to their proper place, to put the law back where it belongs. The latter wants to extend the hole, to force it forward in the direction of justice. Courage leaves behind (and no longer feels) the former sense of proper place. It looks ahead to the building of something new. Correlative to anxiety and courage, then, are super-ego and justice, which are themselves effects of the subjective process, reactions to the rupture of anticipation.\n\nThat perspective which gives body to the political subject is the party. Marx describes the Commune as a glorious achievement of “our Party.” This is not a descriptive empirical claim regarding membership in a political organization. It is the point from which he responds to the subjectivization effected by the Commune event, positioning it within a process oriented to justice.\n\n93","previous_page":92,"next_page":94}