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Extra resources for Action Philosophers! 05 - Hate The French! - Apr2006
While justice may have conditions that allow for specific acts of justice, the conditions of allowing are still positioned in relation to the necessarily mediate nature of justice. Indeed it makes justice as mediacy possible. The claim that can be made here is that what is emerging from within the series of fragments as discussed thus far is a definition of the common as having both an actual as well as a transcendental component that has to be taken up. It is this latter point – the emergence of the interplay of the actual and the conditions of allowing – that needs to be pursued.
The principle is ‘justice’ (diké). Justice in this sense is intrinsic to, and cannot be thought other than in relation to, the good of the polis. Justice is there within the fabric of existence. It should be added immediately that the presence of justice as a regulative principle within human sociality does not entail that all acts undertaken in accordance with justice are immediately just. This would be to fail to understand the essentially mediate nature of justice. There will always be a distinction between nomos understood as the transcendental condition of human sociality and the reduction of law to statutes.
Moreover, it is a disposition that assumes a conception of commonality, though perhaps more accurately it is the assumption of an already existent sense of commonality. The claim is that integral to the way in which there is a form of coherence is that it is defined in terms of being-in-common. This will be as true for the Gods as well as humans. In other words, what the passage suggests is that integral to human being – and note that the claim does not pertain to the human in his or her singularity but to being human understood as a plurality (and thus as a form totality) – is what has already been identified as being-incommon.