{"id":10567,"date":"2026-06-26T08:00:00","date_gmt":"2026-06-26T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10567"},"modified":"2025-12-14T14:56:05","modified_gmt":"2025-12-14T14:56:05","slug":"looking-at-eric-santners-book-2016-the-weight-of-all-flesh-part-3-of-28","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10567","title":{"rendered":"Looking at Eric Santner\u2019s Book (2016)\u00a0The Weight of All Flesh\u00a0(Part 3 of 28)"},"content":{"rendered":"\n

0050 Let me shift to middle and late modern times.<\/p>\n\n\n\n

Here is the interscope for the citizen in a modern and postmodern political economy<\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

Again, I substituted the dyad in actuality for the citizenMarat<\/sup> (on the situation level)2b<\/sub> and the citizenregular<\/sup> (on the content level)2a<\/sub>.<\/p>\n\n\n\n

Consistent with Santner\u2019s argument, I also substituted the word \u201cbusy-ness\u201d for the word \u201cflesh\u201d.<\/p>\n\n\n\n

0051 A comparison of the past two diagrams show a development that accounts for the upper frame of David\u2019s The Death of Marat<\/em>.<\/p>\n\n\n\n

The late medieval perspective level for the dual body of the king<\/em> is veiled, but Christian.<\/p>\n\n\n\n

The modern perspective level for citizenMarat<\/sup><\/em> is completely occluded.  Maybe, it is Reason Personified.  Maybe, it is the Supreme Being.  Maybe, Personified Wisdom is the Supreme Being.<\/p>\n\n\n\n

Santner senses an abstract material<\/em> rising from Marat\u2019s corpse to the upper half of the painting.<\/p>\n\n\n\n

This abstract material<\/em> associates to Marx\u2019s concept of surplus value<\/em>.<\/p>\n\n\n\n

Or, is it labor value?<\/em><\/p>\n\n\n\n

Instead of angels and saints welcoming the deceased king into the heavenly realm, surplus (labor) value floats like incense from Marat\u2019s dead body.  It vaporizes into the blankness above.<\/p>\n\n\n\n

0052 Is surplus value<\/em> distilled from the body of labor?<\/em><\/p>\n\n\n\n

In the mid 1800s, Marx portrays surplus valu<\/em>e as the medium of the social bond in capitalist societies<\/em>.<\/p>\n\n\n\n

0053 A little over a century later, Jacques Derrida critiques Marx through the lens of a literary work involving a ghost.<\/p>\n\n\n\n

What does the ghost in Shakespeare\u2019s Hamlet<\/em> have to do with Marx\u2019s specter of communism<\/em>?<\/p>\n\n\n\n

Both concern a surplus of immanence<\/em> sublimated from social bonds.  One is staged in an ill-fated Danish kingdom.  The other appears in an exploitative capitalist… er, mercantilist society.<\/p>\n\n\n\n

The King\u2019s Two Bodies<\/em> goes with Hamlet.  Everybody\u2019s busy-ness<\/em> goes with global enterprise.<\/p>\n\n\n\n

0054 But, what is the distribution of value<\/em>?  Has the distribution of value<\/em> changed?<\/p>\n\n\n\n

Santner says (more or less), \u201cYes, the spectral materiality, the value realized by the king\u2019s glorious body informing the king\u2019s mortal flesh<\/em>, becomes dispersed in modern societies, since the citizen assumes the mantle of sovereignty.\u201d<\/p>\n\n\n\n

Citizens bear political weight.<\/p>\n\n\n\n

0055 However, David\u2019s painting, The Death of Marat<\/em>, tells otherwise.<\/p>\n\n\n\n

The spectral value realized by discipline<\/em> informs the citizenMarat<\/sup>2b<\/sub>.  CitizenMarat<\/sup>2b<\/sub> sits in a tub between the commonsense reason of the content-level citizenregular<\/sup>2a<\/sub><\/em> and the perspective-level anti-Christian opportunistic blank facade of the Cult of Reason (or is it the Supreme Being?)2c<\/sub>.<\/em><\/p>\n\n\n\n

0056 If Santner\u2019s work expresses a directed (almost free) stream of associations, then my last comment would be regarded as an interpretation.  In psychoanalysis, interpretations are guesses.  The above statement constitutes my guess.<\/p>\n\n\n\n

I now proceed to preface three.<\/p>\n\n\n\n

0057 Enter the ubiquity of global capitalism.<\/p>\n\n\n\n

The citizen of the new world order never sleeps.  Production and consumption colonize all human rhythms.  God\u2019s creation has been revoked.  Civilized humans have de-created the natural world.<\/p>\n\n\n\n

The global economy bubbles with emergencies and exceptions.  The sowing and harvesting of surplus value runs around the clock.  From entertainment to resentment, the life of the citizen is always preoccupied.<\/p>\n\n\n\n

0058 To Santner, this manic state is reflected in Franz Kafka\u2019s masterpiece: The Castle<\/em>.  The citizenregular<\/sup> is interpellated to do… something.  But, there is a problem with the interpellation.  Or maybe, it is with citizenregular<\/sup>.<\/p>\n\n\n\n

0059 The hero of the Kafka\u2019s story asks, \u201cWhat am I called to do?  What am I called to be?\u201d<\/p>\n\n\n\n

He expects something reasonable.  He gets The Castle<\/em>.<\/p>\n\n\n\n

0060 Kafka wrote between 1900 and 1924 AD.  He follows Marx by about 50 years.  He precedes Michel Foucault by about 50 years.<\/p>\n\n\n\n

0061 Santner reviews commentaries on Kafka\u2019s tale<\/em>.  The hero\u2019s question calls to mind the voices interpellating the global citizen<\/em>.  Nothing ever makes sense.<\/p>\n\n\n\n

So the global citizen wonders, \u201cIs this crazy?  Or is this the way it is supposed to be?\u201d<\/p>\n\n\n\n

0062 The answer comes from citizenMarat<\/sup>.  The name of Marat<\/em> is first glorious.  Later, it is disgusting.  This Jacobin comes in like a lion, then goes out like a snake.<\/p>\n\n\n\n

0063 CitizenMarat<\/sup> sees other citizens through the lens of an organizational objective<\/em>.<\/p>\n\n\n\n

0064 The slogan of citizenMarat<\/sup> is \u201ca friend of the people\u201d.  He wants liberty (from church and aristocracy).  He demands equality.  But most of all, he desires fraternity, where everyone thinks of Marat as the Most Brotherly Citizen.  Or, maybe I should say, \u201cBig Brother.\u201d<\/p>\n\n\n\n

0065 The sane global citizenregular<\/sup> responds, \u201cOkay, I don\u2019t want to make waves.  I will join the cause.  But, you will have to pay me a salary.\u201d<\/p>\n\n\n\n

0066 The unhinged global citizenMarat<\/sup> responds, \u201cThese are the words I long to hear.\u201d<\/p>\n\n\n\n

Why?<\/p>\n\n\n\n

CitizenMarat<\/sup> can print the money.<\/p>\n\n\n\n

0067 Thus, there are two types of citizens in the middle and late modern world, citizenregular<\/sup> and citizenMarat<\/sup>.<\/p>\n\n\n\n

0068 Similarly, there were two social levels in the medieval and early modern era.<\/p>\n\n\n\n

The king is the shepherd.  The folk are the sheep.<\/p>\n\n\n\n

The shepherd watches his sheep 24\/7.<\/p>\n\n\n\n

The shepherd also fleeces his sheep.<\/p>\n\n\n\n

0069 Santner looks to Michel Foucault for elaboration.<\/p>\n\n\n\n

Instead, I offer a thought experiment.<\/p>\n\n\n\n

0070 Imagine wool as labor value<\/em>.  Wool is the labor value of the sheep simply being what they are<\/em>.<\/p>\n\n\n\n

The sheep go under the heading \u201cflesh\u201d.  Sheep flesh produces something that matters<\/em>: wool.<\/p>\n\n\n\n

Sheep grow wonderful fur coats in order to protect themselves from the cold.<\/p>\n\n\n\n

The shepherd takes that protection as the price for another guarantee, protection from wolves.<\/p>\n\n\n\n

0071 The shepherd has policing powers.  The police serve to protect both the flesh<\/em> and the something that matters<\/em>.<\/p>\n\n\n\n

Are wolves to be loathed because they kill sheep (the flock\u2019s point of view) or because they lower the amount of wool harvested in the fleecing (the shepherd\u2019s point of view)?<\/p>\n\n\n\n

0072 To the sheep, flesh is what matters.  Wool can be sold for protection.  They can always grow a new coat.  They cannot undo being eaten.  <\/p>\n\n\n\n

The<\/em> labor value<\/em> of the wool is warmth.  The surplus labor<\/em> value<\/em> is the shepherd\u2019s protection.<\/p>\n\n\n\n

For the shepherd, the wool is labor value<\/em>.  It will contribute to his salary when the sheep are sheared.  The decision (of how much wool or other compensation he will get) depends on decisions by his employer.  Sovereign actions, laws and decrees back the employer\u2019s decisions.<\/p>\n\n\n\n

0073 So far, none of this sounds too crazy.<\/p>\n\n\n\n

The employer, bound within the web of sovereign actions, laws and decrees, compensates the shepherd.  She then contracts designers, spinners, and weavers.  Her company constructs wool coats.  These wool coats can be regarded as a sum of the labor contributions of each of the specialties involved<\/em>.<\/p>\n\n\n\n

0074 Now, the scenario becomes dicey.<\/p>\n\n\n\n

The wool coats sell for whatever the market will bear<\/em>.<\/p>\n\n\n\n

Humans are picky sheep.  They will not be content with merely keeping warm.  Their wool coats must be fashionable.  They must be comfortable.  They must be splendid.  Humans have (an impressionable) sense of value about the wool coats that they cannot grow themselves<\/em>.<\/p>\n\n\n\n

Indeed, some prefer more than wool.  They prefer fur coats.<\/p>\n\n\n\n

Perhaps, sheep have something to be thankful for.<\/p>\n\n\n\n

0075 The manufacturers of wool coats<\/em> confront a ruthless world<\/em>.  Fashion is fickle.  If I make an unfashionable coat, it may languish on the sales rack.  It may be sold in a liquidation sale.  If I make a fashionable coat, then everything comes together and I make a killing.<\/p>\n\n\n\n

Oops.  I should not have used that word around the flock.  Perhaps, the word \u201ccongelation\u201d will do.<\/p>\n\n\n\n

0076 Then, my accountants weigh in, along with investors and other stakeholders.  If all goes well, the selling price is higher than all the costs that went into making a coat.  If not, my organization operates at a loss.<\/p>\n\n\n\n

0077 Thus, the scenario ends with a decision on an important question, \u201cDo we (my organization) continue to make wool coats?\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

0050 Let me shift to middle and late modern times. Here is the interscope for the citizen in a modern and postmodern political economy. Again, I substituted the dyad in actuality for the citizenMarat (on the situation level)2b and the citizenregular (on the content level)2a. Consistent with Santner\u2019s argument, I also substituted the word \u201cbusy-ness\u201d for the word \u201cflesh\u201d. 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Here is the interscope for the citizen in a modern and postmodern political economy. Again, I substituted the dyad in actuality for the citizenMarat (on the situation level)2b and the citizenregular (on the content level)2a. Consistent with Santner\u2019s argument, I also substituted the word \u201cbusy-ness\u201d for the word \u201cflesh\u201d. 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