Martin Buber's Theopolitics

This Pathless Hour | 289

ers’ Self-Management in the Spanish Revolution (New York: Black Rose, 1990); Chris Ealham,
Anarchism and the City: Revolution and Counter-Revolution in Barcelona, 1898–1937 (Oakland,
CA: AK Press, 2010); Frank Mintz, Anarchism and Workers’ Self-Management in Revolution-
ary Spain, trans. Paul Sharkey (Oakland, CA: AK Press, 2013).

122. PU 129.


123. Jean-François Lyotard, “Judiciousness in Dispute, or Kant after Marx,” trans. Cecile
     Lindsay, in The Aims of Representation, ed. Murray Krieger (New York: Columbia University
     Press, 1987), 64.


124. Michel Foucault, “The Politics of Soviet Crime (1976),” in Foucault Live, ed. Sylvere
     Lotringer, trans. Mollie Horwitz (New York: Semiotext[e], 1989), 130. Foucault is usually
     viewed as shifting away from a purely negative view of power. This quote thus illuminates the
     potential overlap between a fundamental affirmation of “power” and the traditional anarchist
     vocabulary of the destruction of its major manifestations, often described as the distinction
     between power and domination.


125. An oversimplified version of the thesis of Max Horkheimer and Theodor W. Adorno,
     in Dialectic of Enlightenment, ed. Gunzelin Schmid Noerr, trans. Edmund Jephcott (Stanford,
     CA: Stanford University Press, 2002).


126. On the reception of “French theory” as a consistent “ideology,” see François Cusset,
     French Theory: How Foucault, Derrida, Deleuze, & Co. Transformed the Intellectual Life of the
     United States, trans. Jeff Fort (Minneapolis: University of Minnesota Press, 2008).


127. Stephen Eric Bronner, Reclaiming the Enlightenment: Toward a Politics of Radical En-
     gagement (New York: Columbia University Press, 2004).


128. Michel Foucault, “On the Genealogy of Ethics,” in The Foucault Reader, ed. Paul
     Rabinow (New York: Pantheon Books, 1984), 343; Noam Chomsky and Michel Foucault, The
     Chomsky-Foucault Debate (New York: New Press, 2006), 36–59.


129. Gabriel Kuhn, “Anarchism, Postmodernity, and Poststructuralism,” in Contemporary
     Anarchist Studies: An Introductory Anthology of Anarchy in the Academy, eds. Randall Amster,
     Abraham DeLeon, Luis A. Fernandez, Anthony J. Nocella II, and Deric Shannon (New York:
     Routledge, 2009), 18–25.


130. Todd May, The Political Philosophy of Poststructuralist Anarchism, (University Park,
     PA: Penn State University Press, 1994) 3–4; May, “Anarchism from Foucault to Rancière,” in
     Contemporary Anarchist Studies, 11–17.


131. May, Poststructuralist Anarchism, 14.


132. Saul Newman, From Bakunin to Lacan: Anti-Authoritarianism and the Dislocation of
     Power (New York: Lexington Books, 2001), 7; Saul Newman, The Politics of Postanarchism
     (Edinburgh: Edinburgh University Press, 2010).


133. Day, Gramsci Is Dead, 16.


134. Badiou, Saint Paul, 76.


135. Eric L. Santner, On the Psychotheology of Everyday Life: Reflections on Freud and Rosen-
     zweig (Chicago: University of Chicago Press, 2001), 57.


136. Ibid., 27.


137. Ibid., 63.


138. Santner, The Royal Remains, xv. The reference is to Ernst H. Kantorowicz, The King’s
     Two Bodies: A Study in Medieval Political Theology (Princeton, NJ: Princeton University Press,
     2007).


139. Clastres, Society against the State, 24.


140. Ibid., 11–12.


141. Buber’s criticisms of biblical scholars parallel Clastres’s critique of ethnology. Buber
     argues that contemporary biblical scholars cannot recognize power in premonarchical Israel,