Partage du Sensible

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LAW 328 Green Legal Theory

Notes

politics involves, for Ranciere, the rearticulation of a partage du sensible by the excluded or unaccounted-for elements in a political society.

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Key to Ranciere's understanding of a partage du sensible is the tension between a specific act of perception and its implicit reliance on preconstituted objects deemed worthy of perception

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Democratic politics occurs when certain elements in society that are deemed insensible are challenging the governing political order.

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political action, therefore, is aesthetic in that it requires a reconfiguration of the conditions of sense perception so that the reigning configuration between perception and meaning is disrupted by those elements, groups or individuals in society that demand not only to exist but indeed to be perceived.

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A partage is also a partition of propriety. In order to cut up lots and allocate goods there need to be criteria in place for the proper circulation of things

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The division between the sensible and the insensible is the locus of political struggle that is made manifest when those groups, individuals or collectivities whose modes of perception are deemed illegitimate (i.e. insensible) by a governing partition of the sensible demand to be taken into account.

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Ranciere's break with Althusser. The force of this break comes with his accusation that Althusser's theory of ideology creates and sustains a fundamental inequality by insisting that revolutionary movements cannot proceed without revolutionary theory. That is, Althusser's ideal of emancipation cannot work without a prior commitment to the authoritative knowledge of theory.

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We can thus speak of a collectivity as comprising the set of concrete correspondences between knowledge, awareness, sound, sight and so on - correspondences that count as the perceptual preconditions for counting.

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Politics is always an aesthetic activity, then, not because there is a specific aesthetic to politics nor because there is a purposiveness to aesthetic objects that is political, but because within any specific social arrangement there are words and images in constant circulation and whose proper order is a perpetual source of disagreement.

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These "wrong people", who speak out of turn or incorrectly, are the agents of a dissensus whose modes of part-taking are illegitimate according to the reigning order of common sense. Thus what the conceptual specificity of a partage du sensible ultimately affords is the possibility of an illegitimate part-taking (avoir-part) that results in the dissensus of a pre-given sensible regime.

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looking is also an action that confirms or modifies that distribution, and that "interpreting the world" is already a means of transforming it, of reconfiguring it.

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the idea of passivity, in other words, presumes a smooth communication (or fluid circulation) of media and message. Emancipation from this inequality comes when we disfigure the subjectivity of spectatorship and reconfigure it as an attentive looking that actively observes, selects, compares and interprets.

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Emancipation is thus defined on the basis of this aesthetic part-taking: it is a reconfiguration of the perceptual disposition of sights and sounds by those who are excluded from the fields of the visible and of the say able.

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the polemical universal of equality is not rooted in the pursuit of a consensual agreement over disputing interests but in the contest over the perceptual preconditions that make the noise coming out of one's mouth an utterance rather than a gutterance

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