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  • Salim Mokaddem

The state and its philosophy.

On the usefulness of the State in the era of the illiberal financialization of the economy or symbolic and social links as a grammar of power

Perhaps, leaving the mythological, pictorial and literary register, in the symbolic sense of the term (archaeo-genea-logic of Foucault rereading Nietzsche) we should speak of the transformation of the State today, rather than of its death , insofar as the deconcentration of the prerogatives of sovereignty, the decentralization of central directorates and services, governance through consultation and new techniques for promoting executives and the principles of various subsidiarities - I will not go into the details here - increase micropolitical powers tenfold by reinforcing private and public hierarchies which lead to a dilution of concrete rationality in the promotion of responsibilities and the exclusion of undesirables.

Indeed, through direct and indirect access to career advancements and "political" appointments, the legal-administrative and political State ensures that it does not concentrate and focus the resentment of injustices and gratifications undergone and given and he sets himself in tactical withdrawal from the classic knowledge of the regimes of resistance to micropowers (local abuse of incestuous hierarchies and oedipal cooptations), by multiplying the chicaneries of his exercise and by making guardianship inaccessible: the barriers (or screens) thus arranged no longer authorize direct grievances or explicit movements of recommendations (the setting in and the "movement", as it is well said in the public service). It seems to me that there is something at stake in the question of the State today that Hegel clearly sensed when he puts it on the side of the objective Spirit, therefore, of the understanding which is, of course! , in him, a power of the negative, of division, of death therefore, but, just as well, and in the same movement, the State is dialectically the bearer of its shadow (and of its light) and of its withdrawal towards what is legitimizes it and brings it to the manifestation of its power. The State is not then dead: it is raised by its other itself, by its truth, which is a mixture of strength and understanding. The reason for its erasure is that it no longer needs to regulate civil societies directly since they organize their own lives technically and politically (culturally, administratively, economically, etc.).

In this sense, the modern state is no longer provident or prolific, and even less regulator or mediator: it is the deus absconditus which calculates the reasons and unreasons of its engagement or its disengagements in the tribulations of freedoms in action.

He is God on earth who withdrew into the Kingdom of Heaven in order to better see and know well the life of the States which make up his Order, his cosmos and his necessary chaos. In this sense, the logic of the State is to preserve, through its absence of immanence, a symbolic space for the inscription of an otherness that can be called transcendent or sacred on the condition of not indexing the world in which we live, are and produce by another normative imaginary world situated beyond our most prosaic actions.

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