Two attempts to establish community characterized the last century; both suffered shipwreck. One, Soviet Communism, which was initially seeking justice, would build a community based on collective property rights, ruled by a self-proclaimed elite, the dictatorship of the proletariat. The second, that of fascism, which sought injustice, would build a community based on biological purity and strength, ruled by a self-governed dictator.
Both forms of society shared a central feature with the communities that humans have established over time, whether it was the clan, class, race, religion, war, gender or fatherland: The communities we know of are established by delimiting oneself from the outside world and excluding it who does not submit.
In Russia, communism was replaced by oligarchic capitalism where the people are now bound together by an exclusionary, religion-supported nationalism; In the West, a gradually eroded democracy was replaced by hyper-capitalism (which is about to burn off the resources of the globe), where the people are bound together by ideological self-glorification and the illusion of individual freedom as a new heaven over the plunder of people and nature.
Community opportunity. Rethinking the community after last century's disasters has not been easy, and is much of the reason why aggressive capitalism has had free rein; there are no obvious alternatives. Apart from some attempts in the sixties and seventies, where, among other things, experiments were carried out with flat power structures, and now important, ongoing, far too little-regarded experiments with eco-collectives and eco-villages, the very idea of what is a non-based community has stood still. on exclusion can be.
But in 1983, the silence was broken. Then came Jean Luc-Nancy's book La communauté désoeuvrée, which can be translated as "The de-working" or "The non-implementing community". The book was met the same year by Maurice Blanchot's La Communauté inavouable, «The unspoken. . .