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Lo infrapolítico sería un quiasmo en el que se implican mutuamente “una manera ética de pensar lo político y una manera política de pensar lo ético” (Moreiras, 2007: 151)

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In the murders of Ciudad Juárez, the secret of the World hides concealed. An obligation to investigate them—the never fulfilled obligation to pay attention to those murders—is an obligation of knowledge. Literature cannot claim the disciplinary monopoly of that investigation. But literature thinks of those murders—the murders of Ciudad Juárez or any other murder—in order to unconceal the secret of the world. That investigation, in literature, has a literary character—sociology does not have a literary character, and anthropology looks for anthropological facts, but literature looks for literature, although the goal of literature is perhaps not literary. To recognize, to unconceal, to show the secret of the world, if that is the essence of the literary, is an extraliterary essence. The relation between literature and murder seems to posit that the essence of the literary is not itself literary, that the literary apparatus deploys its potentiality at the service of something other than itself. That something other—the secret of the world—determines the structure of the literary apparatus (2007: 165).

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“Nadie presta atención a estos asesinatos, pero en ellos se esconde el secreto del mundo” (Bolaño, 2004: 439).

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Kant concibe a la comunidad como una instancia de apreciación de los grandes eventos de la historia mediatizada por el debate, y se interesa más en los efectos que dichos eventos tienen en el público, que en la perspectiva de los propios actores de la historia. Hannah Arendt ha mostrado cómo, bajo esta lógica, la comunidad se constituye en público: en una sociedad de “espectadores del mundo”, en donde el juicio depende más del espectador —quien desde su no-implicación confiere un sentido a la historia—, que del actor-productor, cuyo punto de vista se encuentra necesariamente restringido por la parcialidad que le impone su participación.

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el progreso infinito es la ley de la especie humana y, al mismo tiempo, la dignidad del hombre exige que él (cada uno de nosotros) sea visto en su particularidad, como tal, como reflejo de la humanidad en general; pero sin comparación alguna y con independencia del tiempo. En otras palabras, la misma idea de progreso contradice la noción kantiana de la dignidad del hombre. Es contrario a la dignidad humana creer en el progreso. El progreso significa que la historia (story) nunca tiene un fin. El fin de la historia [story] misma está en el infinito. No existe un lugar en el que podamos situarnos y mirar atrás con la mirada nostálgica del historiador (2003: 142).

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En “Probable inicio de la historia humana” Kant afirma que la sociabilidad es el “objetivo principal del destino humano”, y esto suena como si la sociabilidad fuera un objeto que debiese perseguirse a lo largo de la civilización. En la Crítica del Juicio, descubrimos por el contrario que la sociabilidad es el auténtico origen —y no el objetivo— de la humanidad del hombre; esto es, que la verdadera sociabilidad es la verdadera esencia de los hombres en la medida en que ellos pertenecen sólo a este mundo […] Kant destaca que al menos una de nuestras facultades mentales, la facultad de juzgar, presupone la presencia de los otros. Y esta facultad mental no es sólo lo que, en nuestra terminología, llamamos “juicio”; unido a éste se halla la idea de que los sentimientos y las emociones tienen valor sólo en la medida en que “pueden ser generalmente comunicados” (Arendt, 2003: 136).

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Lo que se ha producido y se sigue produciendo hoy en día frente a nuestros ojos, es que el espacio “jurídicamente vacío” del estado de excepción (en donde la ley existe en la figura —es decir, etimológicamente en la ficción— de su disolución, y en donde de esa manera podría suceder todo lo que el soberano considerara de hecho como necesario) ha roto sus límites espacio-temporales y, desbordando sus propios marcos, tiende en adelante a coincidir en todos lados con el orden normal, al interior del cual todo deviene así nuevamente posible […] Desde esa perspectiva, no debemos considerar lo que está sucediendo en la ex-Yugoslavia, y más generalmente, los procesos de disolución de los organismos estatales tradicionales en Europa oriental [o en México y Centroamérica], como la reaparición de un estado natural de lucha de todos contra todos, anunciando la constitución de nuevos pactos sociales y nuevas localizaciones nacionales y estatales, sino como la emergencia del estado de excepción en tanto estructura permanente de deslocalización y dislocación jurídico-política. No se trata de una regresión de la organización política hacia formas anticuadas, sino de eventos premonitorios que anuncian, como si cada uno de ellos fuera un mensajero sangriento, el nuevo nomos de la tierra, cuyo principio fundador habrá de ser revocado, o de lo contrario estará destinado a extenderse a todo el planeta (Agamben, 1997: 47).

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De acuerdo con el razonamiento de Agamben, nos encontraríamos una vez más en el margen de los postulados kantianos, no tanto a raíz de su negación como de la inversión del signo de su formalismo moral, una vez que la historia se hubo encargado de pulverizar las fuentes religiosas del sentido:

\n

“Kant llama ‘respeto’ (Achtung, atención reverencial) a la situación de aquel que vive bajo una ley en vigor vacía de significación, es decir sin prescribir ni prohibir ningún fin determinado […] Resulta muy sorprendente cómo, con casi dos siglos de adelanto, Kant describe aquí en términos de un ‘sentimiento moral’ sublime una situación que, a partir de la Primera Guerra Mundial, habría de devenir familiar en las sociedades de masas y los grandes Estados totalitarios de este siglo. Puesto que la vida sometida a una ley en vigor sin significación se parece a la vida bajo el estado de excepción, en donde el gesto más inocente, e incluso el menor olvido, puede tener las consecuencias más extremas” (Agamben, 1997: 62).

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“Es como si toda valorización y toda politización de la vida (como las que implica, en el fondo, la soberanía del individuo sobre su propia existencia) supusieran necesariamente una nueva decisión sobre el umbral más allá del cual, dejando de ser políticamente pertinente, la vida no es más que una “vida sagrada” y puede, en cuanto tal, ser impunemente sacrificada. Cada sociedad fija ese límite, cada sociedad —incluso la más moderna— decide cuáles son sus “hombres sagrados”. Incluso es posible que ese límite, del cual dependen la politización de la ex-ceptio de la vida natural en el orden jurídico del Estado, no haya hecho sino desplazarse cada vez más hacia adelante en la historia de Occidente y que ahora atraviese necesariamente —en el nuevo horizonte biopolítico de los Estados con soberanía nacional— el interior de cada vida humana y de cada ciudadano. La nuda vida ya no está confinada en un lugar particular o en una categoría precisa, sino que habita en el cuerpo biológico de cada ser vivo” (Agamben, 1997: 151).

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“Aquello que define la condición del homo sacer no es entonces esencialmente la pretendida ambivalencia de lo sagrado que le es inherente, sino el carácter particular de la doble exclusión dentro de la cual se encuentra preso y de la violencia a la que está expuesto. Esa violencia —el homicidio que cualquiera puede cometer con él impunemente— no puede ser definida ni como sacrificio ni como homicidio, ni como ejecución de una condena ni como sacrilegio. Al sustraerse a las formas sancionadas del derecho humano y del derecho divino, ella abre una esfera de la acción humana que no es ni la del sacrum facere ni la de la acción profana, y que aquí se trata de comprender” (Agamben, 1997: 92)

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La idea de que el cadáver sea merecedor de un respeto especial, de que exista algo como una dignidad de la muerte no es, en rigor, patrimonio original de la ética. Hunde más bien sus raíces en el estrato arcaico del derecho, que se confunde en todo momento con la magia. Los honores y los cuidados que se prodigaban al cuerpo del difunto tenían en su origen la finalidad de impedir que el alma del muerto (o, mejor dicho, su imagen o fantasma) permaneciera en el mundo de los vivos como una presencia amenazadora (la larva de los latinos y el eídolon o el phásma de los griegos). Los ritos fúnebres servían precisamente para transformar a este ser perturbador e incierto en un antepasado amigo y poderoso, con el que podían mantenerse relaciones cultuales bien definidas […] Pero también la falta de sepultura (que está en el origen del conflicto trágico entre Antígona y Creonte) era un forma de venganza mágica que se ejercía sobre el cuerpo del muerto, que, de esta manera, era condenado a seguir siendo para siempre una larva, a no poder encontrar nunca la paz. Por esto en el derecho arcaico de Grecia y Roma, la obligación de los funerales era tan estricta que, si faltaba cadáver, se exigía que se inhumara en su lugar un coloso, o sea una suerte de doble ritual del difunto (en general, una efigie de leña o de cera)

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