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64 of Labor: The Workers’ Dream in Nineteenth-Century France (1989), The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation (1991), The Names of History: On the Poetics of Knowledge (1994), On the Shores of Politics (1995), Disagreement: Politics and Philosophy (1998), The Politics of Aesthetics: The Distribution of the Sensible (2004), The Future of the Image (2007), Hatred of Democracy (2007), and The Aesthetic Unconscious (2009).
PLENARIES IN WHAT TIME DO WE LIVE? AN ESSAY BY JACQUES RANCIÈRE At first sight, the question about the time in which we live is a question about the state of things. What is a “state of things”? Strictly speaking, it is a fiction. A fiction is not an imaginary tale. It is the construction of a set of relations between sense and sense, between things that are said to be perceptible and the sense that can be made of those things. A “state of things” includes the selection of a number of phenomena that are said to characterize our present, the use of an interpretive frame within which they take on their significance and the determination of a set of possibilities and impossibilities which derives from that given and from its interpretation. In that sense, a “state of things” is a form of what I call a distribution of the sensible: a set of relations between the perceptible, the thinkable and the doable that defines a common world, defining thereby the way in which and the extent to which this or that class of human beings takes part in that common world. Every description of a “state of things” gives a major part to time. There is a simple reason for this. A “state of things” presents itself as an objective given that precludes the possibility of other states of things. And time is the best medium for exclusion. When Plato describes the first components of his Republic, he says that artisans must not be in another place than their workplace because “work does not wait”. As a matter of fact, work often keeps people waiting for it. Time does not wait and this “impatience” of time turns the forms of experience of the everyday into forms of experience of a hierarchy of positions. But there is a still simpler way in which time works as a principle of impossibility: the very separation of the present and the past. A formula like “times have changed” does not simply mean that some things have disappeared. It means that they have become impossible. They no longer belong to what the new time makes possible. The empirical idea of time as a succession of moments has been substituted by an idea of time as a set of possibilities. “Times have changed” means: this is no longer possible. What a state of things readily declares impossible is, quite simply, the possibility to change the state of things. That impossibility thus works as an interdiction: there are things you can no longer do, ideas in which you cannot any longer believe, futures that you can no longer imagine. “You cannot” clearly means: you must not. Our present gives us a good illustration of that point. Whoever asks what has changed in the Western world since the turbulent sixties is offered a ready made answer, encapsulated in one world: “end”. What we are said to have lived is the end of a certain historical period: not only the division of the world between a capitalist bloc and a 65
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archaeologies of the future 2012
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ABOUT THE IAPL The International As
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ARCHAEOLOGIES OF THE FUTURE: TRACIN
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WELCOME TO IAPL 2012 (formulated as
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WELCOME TO IAPL 2012 Unique dining
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attention to pedestrians. SHOPPING
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Controvento 12 Vene (restaurant and
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IAPL PUBLICATIONS TEXTURES - PHILOS
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In preparation are: • THE POLITIC
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IAPL 2012 PUBLISHER’S BOOK EXHIBI
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REMEMBERING TOBY MARTIN Long-time f
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ACKNOWLEDGMENTS Aleksandra Dolgopol
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ABBREVIATIONS & TALLINN UNIVERSITY
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138 Last First Date Time Room Type
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140 Last First Date Time Room Type
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Last First Date Time Room Type Sess
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144 NOTES
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