Accumulation as eternal recurrence: theology of the bad infinity

摘要

The paper re-evaluates Schmitt's (Political theology: four chapters on the concept of sovereignty, trans. George Schwab. Chicago University Press, Chicago, 2005: 36, 48, 65) claim that although all "significant concepts of the modern theory of the state are secularized theological concepts"; the theological was replaced in the nineteenth century by "exclusively scientific thinking"; leading in the twentieth, to "the onslaught against the political," in which it "vanishes into the economic or technical-organizational". Some modern political concepts, especially sovereignty, have theological origins; and economics claims to be pure positive science. Nonetheless, the political is necessarily worldly, whereas economics is theological in its origins and remains so. The political is worldly in accepting the principle of plurality as "the law of the earth," taking worldly freedom as its aim (Arendt 1968: 146-50, Arendt in The life of the mind. Harcourt Brace and Company, New York, 1978: 19). Economics is theological first, because, like the one god, it is essentially singular and postulates an order beyond human knowledge and agency. Three stages of economic theology are sketched: the primitive theology of Adam Smith; the pseudo-theology of neoclassical economics; and the true theology of Marx's account of capitalist accumulation. The paper uses Eliade's (The myth of the eternal return or, cosmos and history, trans. Willard R. Trask, Bollingen Series XLVI. Princeton University Press, Princeton, 1965) account of the "archaic ontology" of pre-modern societies in which order is beyond human knowledge and agency; realizes itself through the eternal recurrence of archetypal agents and acts; and abolishes history. It also uses Agamben's (The kingdom and the glory: for a theological genealogy of economy and government, trans. Lorenzo Chiesa. Stanford University Press, Stanford, 2011) description of the development of the word oikonomia. It argues that the line of modern political thought based on sovereignty and regarded as central by Schmitt, is a politics that has been colonized by economics, and must be a form of domination. Liberation from economic theology can only come from a revival of a true politics that aims at freedom. It is true that such a politics has never yet succeeded in separating itself from domination (Clastres in Society against the state, trans. Robert Hurley. Urizen Books, New York, 1977); but that is the subject of another discussion.