자본주의, 정의, 그리고 욕망-생산

Capitalism, Justice and Desiring Production: Derrida, Deleuze, and Legacy of Marx

In Specters of Marx, Derrida argues that an adequate critique of the world today must positively appropriate Marx, and yet fundamentally criticize him. His critique of Marx organizes around the central conception of spectrality which is neither living nor dead, neither present nor absent, neither soul nor body, and both one and the other. Derrida claims that in Capital Marx wishes to exorcise the specter of exchange-value from use-value by purifying use-value of commodification. While Derrida argues that Marx wants to chase away ghost, however, he insisted on remaining faithful to and an heir to Marx’s spirit of emancipatory self-critique. He retranscribes Marx’s emancipatory spirit into the project of deconstruction in terms of the messianic justice that like spectrality creates an inexorable fissure or disjointedness at the heart of presence. Derrida’s messianicity is, however, linked to specific and determinate circumstances only as formal conditions of possibility. His analysis does not provide the means for specirying spectrality as a critical category by linking it to social and historical analysis of the empirical phenomena to which his criticism refers. Whereas Derrida locates the emancipatory force in disjointed moment of the messianic justice, Deleuze locates it in the immanent decoding and deterritorialization of capitalism. Following Marx’s analysis of the dynamics of capitalism, Deleuze claims that a wave of decoding and deterritorialization in capitalism frees practices from traditional codes, meanings and qualities. But the emancipatory decoding and deterritorialization effects are always accompanied by opposing recoding and reterritorialization which rebind and rechannel the freed flow onto the family, the State, the nation, and religion. The flows are decoded and axiomatized by capitalism at the same time. Capitalism faces two limits: an absolute, exterior limit that Deleuze calls schizoanalysis and relative, interior limit that is capitalism itself. Capitalist deterritorialization is relative in the sense that whatever capital deterritorializes, it then reterritorializes it. This difference between capitalism and schizoanalysis explains Deleuze’s formula for revolution: we should push it processes of deterritorialization further, not withdrawing from the process but going further to accelerate the process. Revolutionary practice for Deleuze is to push capitalism from a relative deterritorialization to an absolute one.