transcendental category of identity that could be reified

transcendental reason concerning the ontological opportunity
of „dangerous life” (Schmitt), but pace
the „Cron-jurist” we are interested in the historical-social transcendentality.

     The history of modernity could
be conceptualized by the ideology of
pacification of (antagonistic or agonistic “being-against”) enmities. The liberal articulation of the enmity and
the finalization of this “being-against” plays an important role in modernity. Actually,
liberalism provides the economic, market-mediated competition as the pharmakon: the economization of the
competition inherently contains coercion and violence but, at the same time,
acts against the violence. In accordance with the double nature of violence and
coercion, the “economic competition was considered to be the only way societies
in the throes of desacralization could be protected against their own violence”
(Dupuy, 2014: 9). Therefore, economic competition is seen as the
self-protection of a society against its own potentials of violence and
coercion. Liberalism postulates this “self-immunity” as the vehicle for the
pacification of enmities, and its understanding of enmity is impregnated by the
ideology of pacification: the problem is
that the processes of pacification involve illiberal moments and reveal the
hidden illiberal elements in the process of liberation. The balance between
“bad” and “good coercion” is extremely fragile. Let us not forget the “liberal
nationalism” (in these times rehabilitated by such a political philosopher of
multiculturalism as Will Kymlicka) that could be precisely interpreted as a
strategy of pacification, but was connected to the emerging of the liberal
imperialism. From the contemporary perspective, it is notable that the
successes in practicing this strategy proved to be very precarious: the liberal
representation of the nation is deeply intertwined with the violent dynamic of
capitalism and its expansion. So, the critical explanation of the liberal “othering”
and antagonizing between Self and Other has to do with the illiberal violence and coercion.

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         The
practice of historicizing is itself subordinated to historicity. We almost
repeat here a statement of Étienne Balibar, who strongly accentuates the non-substantial processual categories
such as identification (actually the processes of identification and reidentification)
in contrast to the category of identity that could be reified (Balibar 1997:
325). For us, this problem of identification and re-identification exists in
the context of the already mentioned relationship between nationality and
ethnicity. This emphasis on ethnicity, or on the axis ethnicity/nationality
implicates the explication of the triad politics/economy/culture and the
culturalization of identities. By pursuing this objective, we are trying to
make a diagnosis of the contemporary,