「計算為一」與「一分為二」：論洪席耶與巴迪烏關於「空」與政治性主體之歧義

“Count as One” and “One Divides into Two”: Disagreement between Rancière and Badiou on the Concept of the Void

毛澤東源自於黑格爾／馬克思辯證法的「一分為二」，在六十年代中國成為反右鬥爭的說法；六十年代受到毛派左翼思想影響的當代法國思想家洪席耶（Jacques Ranciere）與巴迪烏（Alain Badiou），其後期思想皆展現對於「一分為二」的不同演繹。「一分為二」的問題在於如何「計算為一」，也就是「一分為二」的矛盾如何被實體化為內部疆界，政治主體如何被「計算為一」，以及作為純粹否定性運動的「一分為二」如何可能重構「計算為一」的邏輯。本文處理洪席耶與巴迪烏「計算為一」與「一分為二」之詮釋歧義。他們所試圖回應的問題是：被計算為「一」的主體是否已經被某種觀念性結構的「一」所決定？是否必然被納入具有統合與同質的形上學理念、政黨、國家或是資本的穩定權力結構？政治主體如何能夠透過「一」的出現而挑戰原本「一」的結構，甚至重組在地的話語邏輯？

Mao Zedong’s concept of “one divides into two,” derived from Hegelian/ Marxist dialectical logic, was influential among French leftist thinkers in the 1960s, including Jacques Ranciere and Alain Badiou. While “one divides into two” turned out to be a slogan in China used for political purges in the 1960s, it left a different trace on the philosophical thoughts of Ranciere and Badiou in their later developments. The stake of the issue here is whether the division of “one” into “two” is a process of internal partition based on the fixated ideological positions, whether the count of the subject as “one” has already been prescribed and implicated by certain conceptual structure of the One, be it God, Nation, Party or the Capital, or whether one dividing into two is a constant happening in the dialectic movement of the matter. Both Ranciere and Badiou proposed the concept of the void (le vide) to disrupt and to relocate the given logic of the count through the dialectic process of “one divides into two.” Their interpretations of the “void,” however, point to different directions. For Ranciere, the partage of the sensible indicates the sharing and partaking of the whole as one part, a part that is partitioned within the whole, with a given location. The void between the counted part and the uncounted part, part des sans-part, is the ecart—the gap, the empty space, interval, difference—inscribed within the logos where politics begins. For Badiou, counting as one is always already within the regime of cut and is at the edge of the void. The void is the horlieu or non-lieu, or the empty set in the topological sense, which allows something new to happen. This paper examines how Ranciere’s and Badiou’s philosophies diverge on the concept of the void while at the same time provide their re-definition of radical equality and the common.