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Coldness and Compassion: the Abnegation of Desire in the Political Realm

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Coldness and Compassion: the Abnegation of Desire in the Political Realm Coldness and Compassion: The abnegation of desire in the political realm by Tim Charlebois B.Soc.Sc., University of Ottawa, 2015 A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS in the Department of Political Science Tim Charlebois, 2017 University of Victoria All rights reserved. This thesis may not be reproduced in whole or in part, by photocopy or other means, without the permission of the author. ii Supervisory Committee Coldness and Compassion: The abnegation of desire in the political realm by Tim Charlebois B.Soc.Sc., University of Ottawa, 2015 Supervisory Committee Dr. Simon Glezos, Department of Political Science Supervisor Dr. Arthur Kroker, Department of Political Science Departmental Member iii Abstract The concept of compassion has recently held a controversial role in political thought. Critics have tied it with the condescension and latent self-interest of pity, while proponents have asserted it as the ethical posture from which to approach the suffering of others. This thesis looks at the role of compassion in the political sphere, arguing that political compassion involves a decentring of oneself as the primary subject of political action, looking instead to forego one’s own desire and to replace it with the desire of another. It pays particular attention to the thought of Hannah Arendt, who excludes this self-sacrificing compassion from the political sphere, due to the importance of speech to political action, and in turn, the importance of muteness to compassion. To Arendt, political speech intends to performatively bring one’s uniqueness into the world, whereas compassion performatively denies this subjectivity and is fundamentally unpolitical. She asserts that not only do public displays of compassion destroy their very value, but moreover, that a focus of compassion and suffering in the political sphere overshadows the need for cool, sober discourse between equals. I argue that, even in accepting Arendt’s definition of the political, there is space for compassion as a political labour. While Arendt asserts the need for speech and action in the political sphere, she conflates the free will involved in the plurality and uniqueness of the content of speech with the uniform, natural will to speak. Her articulations of the political realm, which require one to make oneself heard among equals, invoke at that same moment an immediate need for the labour of others foregoing their own desire to speak and act, to instead passively listen. Instead of being a realm exclusively to manifest one’s will, the political instead requires a reciprocity of desire, and its abnegation. iv Table of Contents Supervisory Committee .................................................................................................... ii Abstract ............................................................................................................................. iii Table of Contents ............................................................................................................. iv List of Figures .................................................................................................................... v Abbreviations ................................................................................................................... vi Acknowledgments ........................................................................................................... vii Introduction ....................................................................................................................... 2 Theoretical Framework ................................................................................................... 9 Methodology ................................................................................................................. 19 I. The Concept of Compassion ....................................................................................... 31 §1 Compassion’s Use and its Critics ............................................................................ 39 §2 Representing Another’s Desire ................................................................................ 52 §3 How to Not Do Things without Words .................................................................... 76 II. Compassion and Politics .......................................................................................... 102 §4 To Begin Something New ...................................................................................... 105 §5 Arendt’s Compassion ............................................................................................. 117 §6 The Politics of Compassion ................................................................................... 134 Conclusion ..................................................................................................................... 147 Figures ............................................................................................................................ 152 Bibliography .................................................................................................................. 160 v List of Figures Figure 1.1: Leni Riefenstahl, Triumph des Willens (1935): The leader, central focus of the masses' gaze, looks at no one in particular. .............................................................. 152 Figure 1.2: Leni Riefenstahl, Triumph des Willens (1935): The uniform, faceless masses directing the gaze towards the leader. ............................................................................. 153 Figure 1.3: Leni Riefenstahl, Triumph des Willens (1935): The impassioned gaze of a specific onlooker, indicating to the viewer the appropriate emotion and direction of gaze. ......................................................................................................................................... 154 Figure 1.4: Leni Riefenstahl, Triumph des Willens (1935): The all-powerful, hypnotic leader-figure, grouped around by the masses of people/things, as the focal point of gaze, looking at neither the viewer nor the onlookers.............................................................. 155 Figure 2.1: Picture Post 1, no. 10 (1938): A head shot of the handsome photographer Robert Capa, “The Greatest War-Photographer in the World.” ..................................... 156 Figure 3.1: Jean-Luc Godard, Le Mépris (1963): Cinema substitutes our gaze with a world that conforms to our desires. Le Mépris is a story of this world. ......................... 157 Figure 3.2: Michelangelo Antonioni, L’Avventura (1960), La Notte (1961), L’Eclisse (1962): Drawing attention to offscreen space by placing a mirror in the middle of the scene so that you glimpse a stray piece of world there. .................................................. 158 Figure 3.3: Jean-Luc Godard, Le Mépris (1963): Brigitte Bardot’s character Camille in her Anna Karina wig. ...................................................................................................... 159 Figure 3.4: Jean-Luc Godard, Vivre sa vie (1962): Anna Karina in Godard’s film a year prior to Le Mépris. .......................................................................................................... 159 vi Abbreviations BPF Hannah Arendt, Between Past and Future EJ Hannah Arendt, Eichmann in Jerusalem HC Hannah Arendt, The Human Condition JP Hannah Arendt, The Jew as Pariah LMT Hannah Arendt, The Life of the Mind: Volume One, Thinking LMW Hannah Arendt, The Life of the Mind: Volume Two, Willing MDT Hannah Arendt, Men in Dark Times OR Hannah Arendt, On Revolution OV Hannah Arendt, On Violence PHA Hannah Arendt, The Portable Hannah Arendt RLR Hannah Arendt, “Reflections on Little Rock” vii Acknowledgments Passion has little to do with euphoria and eve- rything to do with patience. It is not about feeling good. It is about endurance. Like pa- tience, passion comes from the same Latin root: pati. It does not mean to flow with exu- berance. It means to suffer. – Daphne Kaplan, The Courage to Withstand There are a number for whose patience during the time of these writings I am grateful in ways that, as we will see, can be difficult to express. I cannot begin without mentioning two of my most important teachers, Sophie Bourgault and Dalie Giroux, without whom I certainly would not have continued with any serious reflections in political thought. While political theory was a field that held my attention, it quickly made me uncomfortable for reasons I could not articulate. It was not until Dalie’s introduction to Anti-Oedipus (surprisingly) when something clicked and things began to make a bit more sense (in one memorable and affecting moment, looking at a photograph of Robert Frank’s, she exclaimed at our class “You all need to stop being so Freudian!”) It was also Dalie who, in making a joke at the end of our seminar, suggested that everything we had been working on could be described as “political theory for losers,” an off-hand comment it seems I may have taken a bit too seriously. Sophie Bourgault’s influence on (and continued support of) me has been huge, humouring me through a perhaps ill-advised honours paper on guilt and shame, subtly directing me towards the question of compassion, and sending me off from my Bachelor with the suggestion to start reading Simone Weil, which made for one of my strangest summers to date. It was also Sophie who, after kindly allowing me to read a draft paper she has written on Hannah Arendt
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