I apologize in advance for the many bracketing of the French, but this was only to render the distinctions between langue and langage clear (as well as pouvoir and puissance). Furthermore, all the footnotes are mine, and I have included them to provide as much context and added scholarly value, so to speak, as possible. -TA
Laruelle, F. “Pour une linguistique active (la notion de phonèse)”, Revue philosophique de la France et de l’étranger Vol. 168 Issue 4 (Oct.-Dec. 1978): 419-431.
Toward an Active Linguistics (The Notion of Phonesis)
By François Laruelle
“When one has demonstrated that a thing is of the highest utility, one has however thereby taken not one step towards explaining its origin: that is to say, one can never employ utility to make it comprehensible that a thing must necessarily exist”.
This axiom is not Spinoza’s, but Nietzsche’s (Daybreak, #37). If we introduce a Spinozist point of view (i.e. anti-Cartesian) into linguistics, what will be our estimation of man? Will we impose on science’s serenity the requirements of an Ethics and the point of view of the active passions? How does one speak of God’s enjoying? How does one make of linguistics a science of beatitude in the subject?
The idea of an active linguistics
An era is fading away under our steps, that era in which antihumanism served as the sigil if not for linguistics, then at least for the philosophical usages of linguistics. We are now free to pose our problem otherwise, to add complements and nuances to it, to differentiate this antihumanism. For quite a while it’s been a misunderstanding, both in linguistics and outside. A principle was made of antihumanism, whereas it’s perhaps nothing but an effect; it was made into a project, whereas it was just the index of other deeper critiques and surely the symptom (but it became automatic) of a change of terrain in the manner of apprehending the phenomena of language. Taken in its sense and its ambitions, this structural mutation should be a “break”, but too often it functions less as a veritable displacement than as a simple “revolution”, i.e. a reversal that returns on the spot and passes through the same positions. It leads to refusals that we esteem as fully and completely inefficacious. Furthermore, on this terrain certain rectifications have been set in motion, more or less explicitly (by Althusser, Lacan, Foucault). It suffices to extend this line of new deeds to define the limits that antihumanism may not surpass in order to remain what it is. For on the one hand it’s a method, or, if you will, merely a procedure and a strategy devoted to the determination of certain critical effects against classical anthropological presuppositions; on the other hand, it’s a tendency that can receive new theoretical forms and new instruments, pass through non-structural mutations and become in these forms a guiding thread for a new examination of language’s phenomena, i.e. the project of an “active linguistics” that we shall outline below. What are these limits?