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«Seminario Loyola - Gracián»
be found outside history, outside all force, including of course the ideological
dissimulation of force. That norm, which for religious consciousness is self-evident and
appears as transcendent truth, could take the form of a normative affect, such as what
Alain Badiou has called the “communist invariant” or what Jacques Derrida calls the
undeconstructible claim of the call for justice. It removes the claim of autonomy for the
political. If every politics depends for its very grounding on a normative affect other
than force, including the force of history, then perhaps it would be necessary to
conclude that every possible understanding of the political as a primary motivator for
human action would have to come under Kant’s political moralism, would have to be
automatically partisan. Partisan affect is not exclusively an affect of force, although
force is secondarily or derivatively that which a partisan affect must try to obtain. The
only possible non-partisan understanding of the political may be the understanding that
politics is always already partisan. But, if politics always depends upon a prior partisan
affect, then politics, whether classically understood or understood from the perspective
of modernity, is not autonomous, because it must follow determinations not of its own
making. Relational autonomy is only another way of saying relational heteronomy.
Where does Ignacio de Loyola find the foundations of his partisanship as a
soldier of Christ, and of the Pope? In a general sense, the answer is obvious: in his
Catholic faith, understood as faith in the universally redemptive character of the figure
of Christ as embodied in the Church. Derivatively, of course, also in the civil powers
willing to exercise their force of domination in order to promote the missionary
character of the Church. At its limit, tendentially, the universalization of the Church
would break through the oppressive hierarchical character of the so-called perfect
community, because it would accomplish the non-fissured unity of the universal
political body as mystical body of Christ: the communion of the saints. The doctrine of
the communion of the saints is, in my opinion, the only possible referent for modern
democratic theory, particularly if we understand democracy, following María
Zambrano’s 1958 formulation, as the move towards the abandonment of the sacrificial
structuration of history (Zambrano 1988: 42).
24 Eikasia. Revista de Filosofía, año VI, 37 (marzo 2011). http://www.revistadefilosofia.com