Chronicle peace
Fundamentalisms Jewish, Muslim and Christian
Psychoanalytic Study
As I mentioned in the previous column, when a state disintegrates to have lost its legitimacy, the company breaks into its many communities. They then lose their character completely religion which they had already lost much by selling the management of their public affairs at the state and political communities become more concerned with control of their living space. Some even reconstitute a mini state community that can polarize around him possibly other communities.
Europe overflows and spills to Palestine and Egypt
A similar situation arises, but on a larger scale when the balance of a continent was shaken by major conflicts that do not appear to have solutions coming . A community can then emerge, After several states at once and develop political ambitions to the scale poly-State.
The first example that comes to mind is the time of the Crusades. The multiple crises of feudal Europe have caused the emergence of a Christian community whose political ambitions were expressed through the desire to reconquer the Holy Sepulchre. The crisis in Europe has invested in a universal Christian politics for which its boundaries have become narrow and stifling. The quest itself is now going through the conquest of another. The other is oddly with amazing regularity Join this fascinating between Africa and Asia that are Egypt and Palestine. Never
no territory except perhaps India has exercised as much fascination for Europe than stitches or emerged from monotheism. All European adventures wildest started or finished at this point or have considered a major foothold in their business. This point can clearly distinguish between continental Europe focused on Egypt and Palestine and Europe device, which is mainly oriented towards the ocean and, beyond the ocean to India.
But to return to the notion of continental crisis, the Napoleonic era as well as the Nazi adventure within the same process that begins with a major crisis involving the continent as a whole. Thereafter, a particular community invented a new universality essentially political in nature. This universal project must find allies elsewhere across Europe. The magnitude of the movement is so powerful that it transcends the limits of Europe to the Asian-African suture.
religious Zionism and secular nationalist
In both cases, however, the religious quest is less apparent. He hides behind a religion very European: nationalism. This highly original mixture of religion and linguistic geography remains despite its extraordinary expansion, marked by his European origins.
In the series of universalist projects in Europe, the Zionist project has a good place. In its first form, he responded to crises that preceded and followed the First World War. The great European empires unfamiliar nationalism collapsed leaving a great concern in Europe and most Jewish communities bare and without protection from the sudden expansion of nationalism: The protection enjoyed by these communities from the Ottoman Empire or the Austro-Hungarian Empire was a thing of the past. The nationalist threat had a disturbing character at the end of the war. The fate of the Armenians at the hands of the secular Turkish nationalists was eloquent.
A number of Jews have decided to embed themselves in a secular nationalist project, one that offered them Zionism. By emphasizing its religious aspect, Zionism seems akin to the Crusades. In this return to the biblical land from all over Europe, in this deep hatred against those who desecrate assiduous of their unexpected presence, unexpectedly, this sacred land that would normally be devoid of any human trace (without people), there is certainly the mystical dimension which had been taken the Crusades.
This aspect, however, is only partial. Zionism was a secular nationalist side that is at least as important as its religious aspect. It is easy to benchmark in the highly nationalistic approach in the structures of the secular state. Can also be seen reflected in the striking absence of the divine dimension.
In communities or religious aspect predominates, usually leaves some room for contingency, we are confident that God will provide. And if perchance, God seems to steer things differently, we will question his plans to leave to find them ultimately impenetrable. "When the concern is so great that nothing is left to chance, when the only presence of foreigners is a threat almost fatal, the report is that the divine is broken we can no longer count on its protection to fix things. We came back full foot in nationalism.
Zionism The double trauma
nationalist and religious dimension is still not enough to account for the complexity of the situation. Israel is not a 'normal'. He was born under very particular to compensate for an injury suffered by Jews during the "last" war. So we called her, because she was so atrocious that we wanted it to be really hard the last. In the same way we wanted (especially the U.S.) put the Jews ardently protected forever against any aggression behind secure borders.
Whatever the chances of success of such ambitions, it is certain that they founded the state of Israel on the guilt of Europeans who felt "in debt" towards the Jews and wanted to compensate for they twist them were caused. The State of Israel is by definition a state of traumatized which everyone acknowledged that they had been traumatized. The reality of the trauma is recognized by all and there is "demonstrated retroactively" by the very existence of the state. But the state, even if it is to offset the trauma of its existence, has not provided the ability to make it disappear. The trauma will last even compensated, he will remain as long as the state of Israel. If Israel is proof of the trauma it follows that if we forget or erase the trauma of Israel's existence. For Israel can not be proof of anything.
In other words, instead of being compensated for the trauma has been demonstrated. Every Israeli should consider this permanent demonstration of the existence of trauma and assume a new compensation by claiming that as it may only apply to Europeans (as there have been materially off) will have to demonstrate otherwise.
It was the Arabs and especially Palestinians, who will pay the price. The request for compensation after compensation (indefinitely unsatisfactory) which is interpreted as a request for recognition of the trauma will go to the Arabs and the Palestinians. Every Israeli who feel responsible for Israel as evidence of trauma, therefore this will demand compensation for horns and shouts. Each refusal of Arabs and Palestinians to cede a tract of land will be interpreted as a refusal to recognize the trauma and bring them to redouble their efforts to conquer. All the misunderstandings of the relationship between Israelis with the Europeans will be moved to the Arabs and the Palestinians with the additional difficulty that they have difficulty understanding that takes them to others, and they include, are in no way ready to step into the shoes of the man who beats his breast face of the Israelis who came from their sting their land. Westerners can well afford to contemplate calmly the conflict by advocating course peace and brotherhood on earth and in heaven thanking providence that the rage pours on Israeli Arabs, rather than on them.
National Liberation
Gradually, however, the Israelis are aware of their alienation from Europe. They found they could stay indefinitely in this position, wondering who in turn asked the Arabs to the Europeans to recognize trauma they have already recognized. They could not stay indefinitely in this melee conflict with Europe via the Arabs or, in Lacanian language, prisoners of the enjoyment of Europeans feel guilty. They took gradually a certain distance from the trauma. This allowed them to discover that there a people on this "land without people."
They then decided, at least for some of them, only for a suspension of the process-religious-nationalist traumatic that animated so far, they could make peace with the people they came to discover the existence under their boots. The shift
Oslo
This period of nationalist liberation National European tutelage lasted until the Oslo accords. These appear to be a reversal of the nationalist period which preceded in the sense that the mutual recognition replaces the negation of the other and peace replaces war. The Israelis deny that Palestinians exist and that they have caused damage. As compensation for the damage they are committed to ... no longer attack them. In reality they have waived their resentment against Europe. As to compensate the Palestinians, he was never really about. It is already a gift to recognize that they exist. They will not go no further.
The Oslo agreements have been realized under the auspices of a liberal ideology and pragmatic. The negotiators were not only convinced that none of the players would never win, but it was possible to coexist peacefully, productively, exclusively based on economic exchanges. Forgot secular nationalism, forgotten the trauma of the Holocaust, the Israelis decided to withdraw from European tutelage by suspending the rage that hung on the continent. All
ideological legitimation of nationalist nature in both camps have found nettle, in favor of a pragmatic economist heavy duty that was supposed to take the place of understanding. What seemed to be finally pacified the apotheosis of the Nationalist period proved to be a radical on this period with incalculable consequences.
Israel, which until then was the spearhead of the umpteenth version of a continental European fantasy centered on the suture was found Afro-Asian désarrimée its bases of European, to be immediately supported by a all very different we have become used to identify the U.S. and his steadfast ally Great Britain.
belt ocean
Both countries have recently brought in their wake in Iraq a number of peripheral European countries like the Netherlands, Denmark and Spain, have unique characteristics that can be summed saying
1) philosophically, they are oriented towards pragmatism and economism while
2) geographically, the place on which they exercise their talent is the ocean and especially the Atlantic Ocean, and Finally
3) the Earth to which they aspire beyond the accessible is not Palestine or Egypt, but India and what not for ideological reasons but for economic reasons. Since ancient times, the route to India has played an important role in Western imagination. All European countries have built their identity device against Islam that had the monopoly on the route to India until their valiant sailors rounding the Cape of Good Hope. In seeking another route to India that Columbus discovered America. Moreover, the reconquest of Spain from Islam ended the year of Columbus's discovery.
From subject to object
In signing the agreements Oslo, Israel transferred under the tutelage of the peoples of the ocean. Rabin has abandoned the nationalist-messianic ideology to adopt a pragmatic ideology saying that if the two peoples must live together as they inevitably do so in peace. He made the same bet that all peoples of the ocean to know that the economy and trade are sufficient to reconcile and unite peoples. After being the center of a problematic Mediterranean, Israel leaves the European tutelage to become the center of an ocean problem. A bit like the national liberation movements in the post war, taking independence from European colonialism were reinstated as dry in the mainstream of American neocolonialism.
By renouncing nationalism with all that has romance, the Israelis found themselves prisoners but basically independent of the survival of their state. This is more the spirit of conquest and legitimization of this conquest that has animated, but the sheer need to keep a number of achievements. Instead of being a passionate actors heroic destiny, they became a modest state officials disputed. Everything must converge in the destiny of everyone to safeguard the state. The mobility that had characterized the previous period transforms into captivity. The momentum that the subjective has been guided fainted. They are merely the objects of their backup status. The second trauma
All Bonapartist dynamism of the previous period had to be curbed. After renouncing their rage against Europe, against which they brandished their fighting spirit, they found themselves alone with the preservation of their state, bound by an unusual stillness that has weakened to the extreme. So much so that with the second intifada, a stone thrown by a child on a tank was enough to provoke a response with live ammunition.
From here begins the second trauma. The backup status will override all other considerations. Once they are submitted to Europe they were intolerable. They responded by raging against Arab nationalism. This time they are subject to their own state and can not respond in any way. Lacanian language they seem to be submitted to the enjoyment of the state. The risk here is to be so by the imperatives of the state they just disappear. Careless movement could be hurt or harm to appear, the existence of the state.
During the previous state was evidence of trauma need to assume, this time the state is the cause of trauma since the company disposes of all its requirements. The danger of not meeting the requirements of the state, whether independent or be compared to him that it causes dissatisfaction, this danger will grow gradually. Every Israeli will certainly be tempted to submit totally to the state but at a subjective level deeper he will seek to violate this requirement of submission by appealing to something that threatens the state instead. This is, of course the Palestinian terrorist who will embody the Israeli subjectivity. Thus the second injury takes shape with the second intifada. The Palestinians will suddenly acquire enormous power to harm will be realized by the stone thrown by a boy and the suicide bombings.
Getting assimilate
Subjectivity Israel will also express themselves in fantasies of devouring bearing the overestimation of the power to harm Palestinians at its peak. "A few years and the Arabs are the majority in our country. This means that our country will no longer be Jewish Jew. This means that you will be in a body that is not ours. In other words, it has been eaten. "It is only after having played the role of an alternative to the mandatory nature of the state, the Palestinians become as close and as imperatives for Israeli him. Hence the need to continue the war and seek the lack in the Other who is now the Palestinians, to fetch his weakness. The only way
maintain a distinction with the enemy got too close is to provoke a state of almost permanent war. The war will thus maintain a healthy distance and play the role of nationalist ideology to which he had to forego making peace. This kind of war is necessarily endemic since the purpose of war is not to conquer but to maintain and protect a frontier of assimilation.
Here I think the word assimilation takes its full extent. Being assimilated is to be taken for someone else, is to be alienated is to lose its identifying characteristics, but to be assimilated Jews who experienced the Holocaust is also be consumed and destroyed by the other.
protection of secular nationalism
In the early days following the Holocaust, the Zionist Jews could not imagine going to Palestine to live simply by sharing the same status as Aboriginal people for two reasons. On the one hand because their fear of assimilation was still very important, in both senses of the term, partly because he had been why they have remained Jews in the fullest sense. But the events had made the Jews and secular nationalist policies.
Melts as Jews in the population was unthinkable for them. Nationalism they served as a shield against a danger they had known in Europe. But this screen has become a final disposition in a Jewish policy then they might at all the same dangers in Palestine.
can say that in Palestine, they might not be assimilated in either the sense of being devoured, or in the sense of losing their identity. Instead they had retained their community identity, they could very well framed in the background. Everyone in Palestine and elsewhere in the Middle East has a community identity.
birth of Israel Arabs
But they were keen to keep Europeans deployed to keep the shield of nationalism. So much so that the Arab world itself has been converted to nationalism. Before Israel, not a single Arab state was nationalistic. It was in 52 that it started in Egypt with the coup of the Free Officers, then it has spread like wildfire. 20 years later, Algeria, Tunisia, Libya, Egypt, Yemen, Iraq, Syria and Palestine, which is in demographic terms the overwhelming majority of the Arab population, were made of nation states.
Arab Nationalism did not begun of 48 and was propelled in the nineteenth century by the slow collapse of the Ottoman Empire. One could even argue that Zionism was caused by the same cause. Let us not forget that the Jews were protected privileged of the Ottoman Empire. The fact is that even if the creation of Israel did not create the Arab nationalism, it has nevertheless been the spark that ignited the whole plain.
Israel by virtue of Nationalism caused the existence of the Arab world before him who was unknown to all, including himself. Before Israel, the concept of Arabity was limited to the Arabian peninsula, the Arabic language and nomadism. The extent that this concept has taken with Nasser was a pure effect of Nationalism. It's hard to imagine today how this concept did not exist before 48. As it was also hard to imagine that only Jews can be Jews, that is to say, without reference to Zionism.
The post traumatic nationalism
Now that both the Arab nationalism that Zionism is dying it is very difficult to imagine what will follow. It keeps the last symbols of nationalism for fear of what might happen if they disappeared.
is that even Bush and Sharon and Blair who probably are the main facilitators of this new post-nationalist struggle to know where they put their feet. The situation is ideologically quite new. Although it dates back a few years, the concepts for understanding are not yet developed.
The main difficulty is that one of the major protagonists, Ben Laden and the fundamentalist Islamic movement in general, have been demonized for obvious reasons and it becomes difficult to understand out of this fear demonic. Yet as in the previous period mirror effects are important and similarities between the camps, at least at the political level, are quite apparent to one who wants to bother to give them some attention.
In the name of religion
If the community is characterized by the formula "In the name of God, nationalism (that is to say, the political community) is characterized rather by the formula:" On behalf of Me ". On behalf of my ego, my carnal existence that I speak and that I have. If I am asked what are the qualities that could predicate it me, I say loud and clear when speaking of some particular language and a particular territory, then I add, sotto voce, in which almost ashamed to say that I'm such a religion but it has no significance in the fact that I am a nationalist. Nationalism has always had an extremely ambiguous relation with religion. Wherever he could use it to his advantage as in Spain of the Reconquista, the France of Saint Bartholomew or the Revocation of the Edict of Nantes, he did it without shame. But when religion was too important, it has not hesitated to submit to it with great cruelty. One can think of recent examples such as the condemnation of Muslim Brothers in Egypt, the massacre of Hama in Syria and the war that Saddam Hussein launched against Iran.
Fundamentalism is characterized best by the formula: "In the name of religion." God is already very present because nationalism has already been there to override the state power than God. Fundamentalism removes language and geography of the national coat of arms and replaced it with an enhancement of the religious.
is a mistake to believe that wherever there is religion there is divine. The only time you can be sure that God accompanies the monk is in the early days of the birth of a religion. Subsequently, after the death of the founder of the divine presence may vary in size and may be replaced by the state or so, just as is the case in the current phenomena disappear completely.
ago fundamentalism in deep despair. For him, neither God nor the law of the state are able to provide any protection. It remains that the use of religion without a god as a code of rules and procedures that are now formal if not formal, that is to say hardly justifiable. Fundamentalism is a kind of religious nationalism without God nor master. He joined in some sort of anarchism without really realizing it because it continues to believe that believes.
Religious law appears an imperative and totalizing without a God or a state that can modulate this imperative by putting shades. Religious law appears to the observer as unjust, absurd grotesque. Yet his only fault is not having thirds divine, or possibly political as was the case during the early days of this religion. The importance of religion is overwhelming just because it has no third party to support and play alternative to its proprietary nature.
From repetition
It happens when a very startling phenomenon wherever it happens, a phenomenon found very frequently at both individual and collective, in trauma. In the traumatized individual tends to repeat or relive the trauma he suffered in the breed in his dreams at night or in his relationship with his environment in his waking life. This tendency to repeat the trauma is totally absurd since it causes considerable harm to the traumatized, who mistakenly adds that he has already suffered the trauma itself. In psychoanalytic terms, we say that to escape the enjoyment of the Other, the subject will seek a third in the repetition of trauma. The repetition of trauma is alternative to the proprietary nature of the original trauma. At a collective level, fundamentalism is the attempt to seek out even if only momentarily from the crushing weight of religious law. After the attack there is some relief that does not last very long. The feeling of choking back a little later. You must repeat and repeat for another bombing outside the box. In sum, Fundamentalism suffers from the absence of God and the absence of state that can triangulate its relation to religion has become bureaucratic because of these absences.
This means that the problems of fundamentalism are issues of proximity. Religion is too close because it is not mediated by God or the state, but the enemy gets too close and it is also impossible to remove him by verbal means or resulting from an agreement. To remove it is necessary to use physical means such as veils, high walls and electronic systems. Fundamentalism seeks to unravel the religious system that sticks above by attacking an enemy that ultimately paste it above the same way that his own religion.
The sacrifice of sacrifice
The question also arises concerning fundamentalism. How is it that so many young and less young people are ready to die for the cause? Why this infatuation with almost certain death without the possibility to defend its hard-skin? The bomber moves toward death as toward a goal he has long hoped. For him death is a goal in itself an achievement.
This may seem so surprising, is somewhat more understandable if one refers to what has been said above a totalitarian religion that has lost successively his God and State. The fundamentalist religion before this one without alternatives and without externality can not escape the sprawling power of religion. If he submits to it, it goes without trace, it becomes a mere object domesticated by a system. In sacrificing himself for the cause he finally has the system but at the same time he escaped by dying. And finally, if he kills enemies, he has really deserved to leave a trace memorable and not die in the anonymity of the bid.
At a deeper level, which is very archaic collective traditions, God can be conceived as a devouring monster which must be given prey as food. The Semites were devouring the gods whom they offered the first-born families.
These sacrifices were mainly performed during danger. Salammbo Flaubert provides us with a description of a dramatic scene of collective sacrifice while Carthage was under siege. Children were sacrificed to Moloch-Baal, the god devouring volcanic. They rushed into his mouth aflame.
It is difficult to understand such things without understanding the concept of sacrifice. When god is particularly voracious he is likely to satisfy his appetite by devouring his flock, their children, their crops or livestock. It is more prudent to offer him a share of the spoils to alleviate some of its voracity and especially to avert the jealousy he may feel before the harvest and proliferation of community or herd. And when it feels it persecutes us by sending us misfortunes burst, we can try to coax him into providing what we hold most dear.
All peoples of the earth and all religions offer sacrifices to their gods. Premises offering or libation, burn incense or incense, kill sheep, divest itself of certain things etc.. are forms of sacrifice that may remain to this day even if the gods have lost their voracity of the past. Even most atheists do, without realizing it, sacrifices if only by drinking the health of someone. there is an offering that takes away from the act of drinking his selfish character that could provoke divine jealousy. That's like a libation.
But to return to fundamentalism, one can say that religion no longer qualify or mediation of God, nor that the state becomes so peremptory and uncompromising on the faithful it comes to be the equivalent of a greedy and jealous god. The bomber offered as food to Islam without this god like Carthage offered his first born to Baal-Moloch.
It is of course very difficult for a Muslim to imagine that he is to sacrifice to a god as fierce and voracious. The fact of being injured on the enemy becomes the pretext for the performance of sacrifice, its rationalization in some way. The homage to this god who certainly belongs to the prehistory of the Semites would basically completely unconscious. Only some of its traits reflected in the rigor of fundamentalist Islam and its exclusive character. Problem
comparable
We have seen a succession issue traumatic comparable among Israelis and among Muslim fundamentalists. At first, after leaving a problem in which God was ubiquitous for an adventure or it a nationalist ideology that protects them, must renounce nationalism and find themselves without protection against a state whose survival depends. Fundamentalists in the same way no longer have the protection of God nor the state and find themselves without protection against any religion demanding that their survival depends.
Unable to protect one against the State, the other against the religion, unable to resist their subjective disappearance, they project their hostility to these institutions on a totalitarian enemy that likely contribute to the infinitely boost through a fight endemic . Be continuously on the alert, fight against the enemy and eventually die they can not disappear subjectively not be subject to the enjoyment of the state or religion.
The trauma is to constantly put in a state of hyper vigilance, taking many chances with the enemy for fear of falling into desubjectivation. The State became traumatic because he lost his nationalist ideal, the religion became traumatic because she lost her god. It is necessary to replace the third party we will seek the enemy with violence.
Instead of three, the company, the state and the nationalist ideal, or community, religion and God, there is a drop in duality when the third term is dropped. The dangers are so very important to fall into the confusion of the two remaining terms.
Usually, a third element keeps the differences in a sustainable manner. When the third party defaults and the confusion of the remaining elements becomes possible, then everything is done to restore the differences by means of fortune. The use of a potential enemy can then transfer all the rage on him to distinguish itself. Besides the enemy can strike suddenly without warning, thus demonstrating that there is not that duality. This enemy can come from nowhere and everywhere at once is proof that the duality is not alone. Whenever the risk of falling into unary are important, just cause a little bit to the enemy that it feels kindly invited to express its unfriendly presence.
Trauma U.S.
third loss that we observed for Israelis and Islamic Fundamentalism has also recently shown a massive way to the United States. It is of course from 11 September that the trauma began. Everyone agrees on that. What is much less clear, however, it is by what process the trauma was delivered? What are the strengths he has put into play? And especially how to explain the atypical behavior of the state following the trauma? Everyone agreed that nothing would be like before, but it remains to explain how and where was the break.
In the aftermath of Sept. 11 commentator said that the U.S. had lost their virginity. Stating that they had hitherto been protected geographical unexpected, as it were, natural. Bob Dylan said ironically: "God Is On Our Side." This naive certainty that nothing can achieve contrasted with the magnitude of the attack they suffered and the extent of damage and casualties. This contrast has been the kickoff of the trauma much more than the achievement itself. If the U.S. had the smallest state of vigilance against this attack, whether by one aspect or another they would have expected that it reaches them, the trauma was, for the same attack and with the same damage, to a much lesser extent.
They were even less prepared for the event that the protection they had enjoyed until now was not the result of a concerted effort to address an identified hazard. The protection was natural since it comes primarily from the geographic distance. The insulation being almost an island in the middle of the ocean, was an essential component of American identity; component they have in fact inherited from their previous guardian England metropolis.
Being away from all isolates and protects the same time. Virginity as the United States has lost, this is naturally protected by geography. With globalization, have shrunk the oceans, borders dissolve, dig the tunnels, promiscuity increases. The protection offered by the ocean to the Anglo-Saxon is more. Theoretically not as a vague uneasiness, but very concretely as the attacks of September 11.
The United States has been affected, but England could, too, feel singled out. Blair does not make a mistake that has embedded in the overreaction of the Americans. He knows how a changing geography fart reach people deeply. England is no longer an island since the Channel Tunnel. Spain, the Netherlands, Denmark no longer feel protected by their front ocean. Their leaders and their peoples sometimes felt as listed in the attacks. For similar reasons, even if they are located far from Europe, Japan and Australia have felt targeted. All these countries have embarked on the adventure in Iraq along with Bush because they have all concluded that the ocean no longer protected as before and needed to show solidarity with the United States.
Democracy bureaucratic
Oceans narrowed as a result of globalization can explain the solidarity of certain countries or rather their leaders with the United States. They are however more difficult to explain the reaction United States themselves. This reaction was complex and atypical. It should mobilize greater conceptual whole to be understood.
Having lost their virginity this protection appeared to be due them, the Americans felt that, at least, God no longer seemed to stand alongside them. At least not yet. This God who protected them and guided them towards a certain destiny, god suddenly no longer showed them the path. Instead, he sent them particularly difficult to interpret signs including the famous "Why Do They Hate Us So Much?"
By following the mechanical trauma we can deduce that the loss of the relevance of God leads the state and U.S. society in a dual relationship in which the great American democracy is surreptitiously a huge bureaucracy. The State previously was relatively unaware of certain risks, since it relied on his good fortune to protect, suddenly feels guilty for having failed to meet its obligations. What there is no shortage of blame plenty of rest. It must be vigilant to hide this impeccable sense of guilt and try to forget that the task requested of it is virtually impossible. This feeling
being abandoned by God and all the face of danger leads to a defensive thoroughness reminiscent of the famous Chinese proverb: "When the finger points at the moon, the fool looks at the finger." deal with the minutia details of the hazard is forget the source of danger itself.
Or to quote the famous Poe story "The Purloined Letter," we can say that the U.S. government behaves in its fear of terrorism as police search for the purloined letter. Their meticulous procedural blinds them to evidence. Detective Dupin who, himself, understands the big picture can see and find that the lens of thoroughness was missing to police.
United States find themselves in a real tragedy, as defined by Aristotle. The tragic hero gets exactly the opposite of the desired outcome. The United States went to war in Iraq to eradicate the dangers of fundamentalism offered him a new and vast territory to exercise her talents. So much so that D. Rumsfeld, the architect of this disaster, will go to Iraq to reassure his troops, saying: "We do not run away." It is really difficult for the quota to feel reassured by such statements.
The trauma of September 11 has had a disastrous effect on how to manage danger. He also had a significant effect on the relationship between the state and civil society. It became equally troubling for the state that the outside world. Before the trauma, he could float like uncertainty about the danger. If we were certainly protect themselves, they could still leave some things in the hands of God or Providence. The trauma that requires this level there is certainty. It must be absolutely sure of the absence of danger. We can not absolutely rely on anyone. Any addiction is so thin it creates unacceptable uncertainty.
Dangerous certainty
The need remain in the certainty blocks already able to count on others. This implies a dramatic isolation from God, Providence, or simply by comparison with neighboring countries or friends. Compared with civil society alike should be wary. Firstly avoid uncertainties. People who by their color, their ethnicity or age might look like a threat, must be strictly controlled. People who complain their recriminations for not being sufficiently protected, however, are particularly popular because they increase the level of watchfulness. Finally much more dangerous than an Arab Muslim fundamentalist than 25 years who spent several months in Afghanistan, will be the white Democrat who tends to relativize the importance of danger in arguing that it is time to take care of something else. Fundamentalism can still attack and defend against the attack by the Democrat cons will distract the attention of the danger, it will lower the level of vigilance, danger against which we simply can not defend themselves.
Here civil society disappears as such. It is entirely taken by the defensive concerns of the state. All the questions relate specifically to fade the imminence of the danger that polarizes the state apparatus. To have the right to talk about something else, for citizenship, we must begin by acknowledging that yes there is danger, yes it is imminent and that, of course, what counts above all.
phagocytosed by the state to survive the stifling sameness that, to counter the standardization and create the difference, civil society will condone all the adventures of the warlike state. Differentiate themselves from the enemy to avoid perishing engulfed within the repository to your identity.
Yes America is traumatized as the Jews can be through Israel, as Muslims can be through integration. The three monotheistic religions are affected equally. They are stuck in an institutional structure that could be healthy and structuring if it was that she lost an exteriority which gave it a light and air. An institutional structure without exteriority loses its lightness and crashed on its members without appeal. This mechanism needs to be understood in its most diverse aspects.
For it is after all a fact worrisome is that it is contagious and tends to spread steadily to the point cover much of terrestrial geography. You even get the impression that this is the new political structure most common, if not the most natural, that gradually replace the decline of nationalism. The road
mainland India
This form of government might be called post-nationalist space deployment symptomatic different from nationalism. He had a special fondness for the Asian-African suture that was irritating at all times. Post-nationalism likes to historical reasons mentioned above the Route to India. He began systematically to irritate him by all means possible.
Syria, Iraq, Iran, Afghanistan, Pakistan, India, Indonesia, the Philippines are systematically disrupted by the problem post-nationalist. It is like an old dispute that probably dates from the time when this area was a source of economic wealth for those who controlled it. Today this area contains riches certainly not negligible especially in oil, but it has mainly a commodity increasingly rare: the intimacy of family and community. The road
mainland of India, to distinguish it from the ocean route to India, has always been in the hands of Muslims since it was conquered by the early caliphs at the dawn of Islam. It has always been dominated by empires to which the family and the tribe are an essential component of community life. They have always respected, and have never violated privacy. Even today and despite the fall of the last eastern empire that dominated this region a century ago, community spirit continues to prevail without question.
This fact in itself might be harmless and does not deserve some attention too long except to say that this propensity for community spirit can be an obstacle to the emergence of the state. Yet keep in mind that community solidarity at the time of the Muslim Empire allowed homogenization of the continent that had a significant economic efficiency because it allowed the free flow of trade on the overland route to India. It is the mark, or the rest of the trace of Empires who could put it to good use. Since the dominant West, and especially since the fall of the Ottoman Empire, these areas are somewhat fallen into oblivion. The intimacy of family and community transforming itself into a cocoon of opaque protected Western eyes.
Lust device
Yet mobilization for or against the war in Iraq was revealing an unsuspected and unexpected phenomenon which shows that these forgotten areas of history are subject to significant lust. One might call this phenomenon the lust device.
The phenomenon appears when we observe the list of countries that supported the Iraqi invasion. Included in this list of first countries of the peoples of the Ocean: Great Britain, Spain, Denmark, the Netherlands and of course the United States whose destiny ocean is more recent. It then finds the peripheral countries of Europe who hold the project to enter or which, while being present, are marginalized by the Franco-German couple. Finally there is Japan and Australia are geographically remote and appear to lack a reconciliation of the mainland.
These countries, or the leaders of those countries only, boarded the attack on Iraq which followed that of Afghanistan for reasons that seem obscure-What Poland and the Czech Republic might want to Iraq? - except to compare the list of countries who have refused to accredit adventure. These are all countries whose destiny has always been continental. The split between the two lists was made between the ocean and the mainland, or more precisely between the periphery and central continental. As if the center continental aroused jealousy or envy of devices and was attacked for that reason. A bit like if everyone was convinced, wrongly or rightly, that at the heart of the continent it happens something major that we must seek. It's not just the Asian continent. Europe is also coveted by its center by countries wishing to join the European Union. The support of these countries demonstrated hostility towards Iraq speaks volumes about their own sense hostility towards the European center. The center of the Asian continent as well as that of Europe are the subject of sustained hostility from those who feel they have access.
invariance geographical
Looks like these continental centers polarizing passions as before, the time of nationalism, the Asian-African suture could. It is difficult to imagine why these continental centers generate such passion. But we can only observe the recurrence of the phenomenon.
When Europe has delegated to countless occasions of military forces to get their hands on Egypt and Palestine, one would have thought to religious reasons. The Crusades and the State of "Israel has obvious religious overtones. Yet the phenomenon has been repeated so you can easily suspect geographic mechanisms that would underlie the phenomenon of religion.
Similarly as inflammation Highway mainland India as we understood as an assault by central peripheral countries may have reasons both religious and geographical
It is true that from a religious point of view, in all these cases is the Islam is besieged in his intimate enjoyment by the West. Yet the model of this centuries-old quarrel is with Alexander the Great, who long before Islam there, wanted to conquer Tyre and Egypt and opened the route to India.
Without going too deeply into these mysterious repetitions, we can at least say that beyond the vicissitudes of history of the geographical areas of the planet retain characteristics that remain unchanged despite the apparent changes.
Conclusion To conclude on this issue, we can say that the problem of European nationalism has ignited today after so much conflict subsided so virulent. She turned in a debate for the construction of Europe, a debate that does not seem to drag too many passions in his wake.
Israel that ignited in the context of the European nationalist issue was part of another issue more global dimension: the one between the peoples of the ocean to the continental route to India. This time, however, the peoples of Oceania have no desire at all to bypass the Asian continent. Instead, they are determined to take up forcibly shoving them in the tribal order multimillennial.
In this long quarrel which redoubled in intensity, there is no question of nationalism, but neoliberalism. The difference between the two trends is traditionally associated with the economic question. Neoliberalism tends to promote the laws of the market at the expense of the state. It is yet another difference to be less apparent is no less important is the fact that nationalism traditional prerogative of Europe showed off the image of itself as major protection against the insults as well external and internal. The unit as well as cohesion and homogeneity of the nation are important protection that Europe had to give since the Renaissance to protect its national growth.
peoples of the ocean, however, did not need to create this protective device. Geographic isolation and the fact that they directed their concerns to a distant also has put away the vicissitudes of a too close. They enjoyed it a natural protection that they do not really have to worry about.
When the world has suddenly shrunk for many reasons this natural protection has become increasingly fragile and the first assault, that of September 11 in particular, all the naive peacefully turned into trauma.
United States but were traumatized by contagion, all the peripheral countries were identified in the United States and consider themselves as traumatized. And like all traumatized they went in search of a danger in participating in the war in Iraq.
The era of nationalism is over. Now is the post-nationalism will prevail. The post-nationalists are traumatized country deploying shields equipment because they do not trust verbal protections. Fundamentalists veil their women, Israelis built a wall, the United States protect electronically. These people are terrorized, they attribute to the other, the enemy of the destructive powers disproportionate. All those around them even their closest friends are likely to possess weapons of mass destruction. Even a stone thrown by a child on a tank is a weapon of mass destruction to which we must respond by a shell. Curiously
European countries even more nationalistic slowly beginning to become embroiled in a post-nationalist Shield. Politicians now called populists are multiplying all over Europe and sometimes dangerously approaching power. Populist governments are not even often forced to implement tough measures on immigration they advocate. And shields are emerging as unexpected as the Northern League in Italy, or the law on headscarves in France.
short, it seems that the trend towards post-nationalist Shield is now spreading around the globe, even in areas with strong nationalist tradition. It seems that as long as we have not invented forms of coexistence we will have adequate accommodate a lifting universal shield behind which will hide all people traumatized and terrorized. Even the most boastful of them.
Whereas during the second half of the twentieth century, the task of the hour was to solve the problem in Israeli nationalism in full extension. Today, and since the last decade of the twentieth century, it is more about solving the enigma of colonialism and its oppositional relation with Islam and this in the context of a post defensive nationalism. Constraint and freedom
Most striking is the axis on which the post-nationalism is the most effervescent consists of the three monotheistic religions. Fundamentalism, Israel and the United States. It may simply be evidence that this a political problem that is reflected similarly in the three religions. The fact that there is religious fundamentalism in the Muslim world and a fundamentalist state in Israel and the United States is not read in the sense of opposition between these religions. Religions are what they are, they do not in themselves reasons to oppose them. It is also of European nationalism which sink slowly into a secular fundamentalism. Secularism has nothing to do.
All these countries are not suffering from a difficulty to their own religious or political system, they suffer from difficulties much more universal, which could reach any religious or political system: the loss of any extra-institutional reference. Each of these countries or communities have adopted a particular institutional system: the Muslim religion, the secular state of Israel, American Democracy, French secularism. These institutions are codified in written laws and thus have a literal character. Usually this literalism is weighted by a spirit of laws which is necessarily outside this literalness. Otherwise it may force a literal in one direction or another. The spirit of the law is still outside the letter of the law. Thus, for the spirit of a religion law will be the deity itself is the founder of this religion. Similarly for a report. the founders of the state are of great importance: we must keep the memory of their actions for possible future reference in case of uncertainty at the level of literalism.
Curiously, and despite the extreme importance of the founders or divine characters that represent the spirit of the laws, they are marked as critical by the uncertainty. A God is marked by uncertainty of its existence, a head of state or ideology are marked the uncertainty of their power. They have no existence or power through faith or membership that they generate. And uncertainty is not a predicate outside their status they could possibly be dispensed with. Instead, uncertainty is essential to maintaining their status as detachment from the letter of the law. As long as this uncertainty is reduced in one way or another, and the position of externality is illico demolished.
A god or a head of state who has discredited itself can not fulfill its role as a god or a head of state who has acquired so much power that no longer allows people the opportunity to choose. In both cases, the certainty of discrediting or the certainty of power, he can no longer play the role of an extra-institutional reference. Even in the latter case, he eventually integrate the system he was supposed to balance the cons-bureaucratic power.
The example of the United States is illuminating in this regard. As the concept of security was left in a blur uncertain, it could represent an alternative to bureaucratic power. However once it had full assurance of security, it lost its efficacy, became a bureaucratic imperative as well as the other and drove the U.S. in the trauma.
Birth of the first states civilization?
It seems appropriate here to venture a hypothesis Freudian. Namely, that all the processes that were described above are oriented towards the formation of larger assemblies and are therefore the result of work of Eros. Each set defines his subjectivity common because of its specific trauma. It would thus emerge
All Ocean countries
All countries Islamic fundamentalists with two variants
Shiites Sunnis
countries of continental Europe
These three sets seem to crystallize and develop more cohesion is the fact that everyone, they have been traumatized by their common confer cohesion. One might like to name the nation-state civilization States.
Karim Jbeili
