I come to the conclusion that politics is also about the availability and responsibility of humanity, which whatever is lacking, should continue to be fought for through disruption.
By
Saras Dewi
·5 minutes read
SALOMO TOBING
Saras Dewi
The political season is close, but instead of a lively celebration, an atmosphere of anxiety has begun to take hold. All public collective records are reminded again about polarization, chaos and political partnerships that are far from the public interest. Political contestation should be a dialectical arena for people to test ideas, but so far politics feels practically unfamiliar with the needs of citizens.
I think about the associations of political activities, which have always been attached to image, all-out competition and even violence. However, I am of the view that violence in politics is not the essence of politics itself.
Violence has been cultivated, internalized continuously through language systems, knowledge systems, technology, social/kinship systems and also interconnected with economic activities.
A broken world
In exploring political philosophy, conversations about democracy, power, justice and freedom are not only about what seems to be a given in this reality. Political philosophy is a matter of aspiration beyond what currently exists. Political philosophy in this case is not merely the study of political theory, but also reflective talks about what we see everyday, including our dissatisfaction and critical questions about the assumptions and foundations of the ongoing political action.
The other day I discussed with students in class about politics after a great examination of topics such as the pandemic and the threat of climate change. What is the meaning of politics in a world that is in ruin?
I think about the messy world, like what had been written by French philosopher and dramaturg Gabriel Marcel (1889-1973). The concept of a damaged world (le monde cassé) is a picture by Marcel as the alienation of people and the emptiness felt by people who are hit by numerous problems.
Marcel said, "We live today in a world that fights with itself and the point of the world in this rivalry is pushed very far that it can end in risks that can be described as suicide of the world." Is there a hope in this broken world? Or what might we expect in a world that is completely confusing?
When I see screens every day broadcasting about hatred because of differences, or the arrogance of those who have power, harassment against the helpless, what can be expected from this kind of world?
If we want to see the political perspective using the ethical approach of Marcel, we will seek an attitude termed by Marcel as disponibilité, which I translate as an availability. With this theory, we see an issue as a divided relationship, which does not mean giving up on that situation, but rather it opens it up as a whole in order to foster sincerity in dialogue. Politics is also a way to share life space and willingness to learn from the diversity of other people's life experiences.
Humanist agonism
I want to continue this essay by appointing a woman thinker of political philosophy. Still in the spirit of commemoration of International Women's Day, I want to talk about the ideas of Bonnie Honig (1959), especially her thoughts on maintaining the hope of democratic life before the pressure of violence and repression. She was highly inspired by the figure of Antigone, a female figure in Greek mythology who was also an important figure in the drama composed by Sophokles (496-405 BC).
Antigone is a vocal point in Honig’s argument, who she reinterprets as a symbol of resistance to abuse. Brave Antigone explicitly disobeyed King Kreon's orders. The king forbade anyone to bury Polynikes, Antigone brother who was killed in a civil war in Thebes. Antigone, in misery, buried Polynikes who she very much loved. For this violation, she was sentenced to be locked up in a cave. Insisting against the establishment, Antigone chose death by hanging herself.
Antigone’s tragedy tells us more than the figure's lamentations, but, also about the way Antigone used her voice and sobbing as a disruption of the king's power. Based on this story, Honig developed her political theory, namely humanist agonism. Agonism which is rooted in Greek, agon, (struggle or fight). She was touched by the story of Antigone who in her misery, did not lose hope as she continued to carry out her beliefs against all threats.
This disruption, according to Honig, sticks out from the deep pain and fragility of human lives before such great power. This kind of humanism needs to be fought for, especially in a world that is increasingly pressured by injustice.
However, do not wrongly capture the core of Honig's political philosophy. Even though the world is full of misfortune, the disruption, like Antigone’s death, will open new awareness, new humanity, new life and new politics. Honig emphasized the meaning of humanism, which prioritizes efforts to elevate human dignity.
I come to the conclusion that politics is also about the availability and responsibility of humanity.
As a feminist, Honig also criticized firmly that the application of sovereignty and power was often sourced from the patriarchal assumption that is translated into the authority of the state to fight and carry out militaristic violence. Disruption in this context is important to fight for for a truly humanist and inclusive democratic life.
As the end of this essay, I come to the conclusion that politics is also about the availability and responsibility of humanity, which whatever is lacking, should continue to be fought for through disruption.
SARAS DEWI, Lecturer of Philosophy at the University of Indonesia
