Coalition: The Politics of Decision
Authors: Mansfield Nick 
Published: October 2020

“One has to get rid of the bad taste of wanting to be in agreement with many.” (Nietzsche 53)Community is a policing word: the local community, the Christian community, the school community, the international community. The word evokes informal, benign, yet insistent patterns of authority, built around imagined consensuses. It is a judgement word. It includes and excludes, and always on terms that are imagined pre-set, pre-determined by an identity also already determined or incipient, yet always legitimate, receiving the credit, the credibility it deserves. The community is always licensing actions on its own behalf because it is the very authentic logic of legitimation, of folk sovereignty, of a natural peace that should not be disturbed. It is defensive in its very nature, always at risk of being disturbed from its regular state, its constitutive, deserved and deserving calm. It is the community against which you are most likely to offend. It is easily offended.Communities still claim to be natural. They stabilise, definitively, around an identity they assume to have inherited from fact, a locality, a choice, a lifestyle, a sexual preference. This is what allows them to normalise and judge so determinedly. Normalising judgement is the genre of signifying practice which most clearly defines community. Community is not unrelated to family, one of its isotopes. It even evokes family as its formalising logic and rhetorical resource, yet especially now, it cannot, even in its national forms, especially its post-colonial national forms, lay more than a token claim to the consanguinity that still haunts even the most reformed construction of family. The impetus of community therefore is to naturalise. It cites an identity, imagined to be pre-given, and then renders it incontestable by making it the lodestone of a local policy, one that can be used to make you an offender.Coalition is to community what friendship is to family. If family implies a pre-given situation into which one emerges without option, friendship allows for agency, your circulation in the world as a self-fashioning person, an adventurer, a discoverer, a forger of ties. You are a member of a family at home. Family like community even at its most attenuated is where you are at home, even in its most abstract and discontinuous. Yet, you are a friend in the same way you are a citizen, because you are in the world, where you are what you are by the right of election. You choose your friends. You decide who they are to be. Family naturalises even when it forms from those who share no genetic inheritance. Community too naturalises, imagining its chosen identity to be inherited from the established states of the world and therefore enduring, before and beyond us all, and therefore possessed of an authority and legitimacy no-one has chosen and that therefore no-one can question. Friendship, on the other hand, is an artifice. It is taken up and abandoned at will. Coalition too is chosen. Its only past is that of decision, not of inheritance. You enter into friendship with someone because you share no blood or family inheritance with them. The claim of friendship between family members does not convince because it is not necessary, and because it would create a contradictory history: you cannot chose what you have inherited from nature. The past doesn’t need to be that crowded. It can’t be. It is the same with coalition. If you were a member of a community with someone, you wouldn’t need to form a coalition with them. What would be the point? You are together with them, whether you like it or not.Coalition, therefore, requires an irreducible difference. This is both its practical logic, and its governing ethic. It assumes and respects otherness. This is what it has in common with friendship. You are friends with someone because you are different to one another, not because of what you have in common. That is the charm and attraction of friendship, the discovery of connection in difference. Coalition is friendship magnified to a politics. It repeats friendship’s respect for otherness without needing to risk its experiment with intimacy. Unlike community, coalition is a venture. It is proudly extensive, not defensive. It holds out its hand to you even if it doesn’t like you. It is not only the invention of a practice, but of a value, the value of human exteriority. Even when we are at our most solipsistic and closed, our most misanthropic and scornful, it is never impossible for human beings to connect with one another. That possibility can never be reduced to zero. Coalition assumes this irreducible openness to the other, and that is what links it irrevocably to the progressive as an incontestable virtue. What Derrida says of (what Aristotle says of) friendship here is also true of coalition. It is by nature a virtue:Since friendship does not – and above all must not – have the reliability of a natural thing or a machine; since its stability is not given by nature but is won, like constancy . . . through the endurance of a virtue, primary friendship, ‘that which allows all others to be named’ . . . we must say that it is founded on virtue. (Derrida, Politics 23)If we pursue the analogy with friendship, coalition is in itself a value, regardless of the reason that the coalition has formed. Unlike communities which keep obscuring their origins and claiming the authority of the natural or at least the inherited, contrived or naturalised, coalitions never deny they are artifice. They are formed historically for historical purposes. Often they even seem to concede that this makes them second-best. They are the substitute for perhaps the greater legitimacy that a community might purportedly have if we don’t think about it too deeply, or if we rest our politics on sentimentality, the endlessly resurging underside of the politics of the ideological era. Coalitions substitute for the natural bond of community the political purpose of history, even of the moment, as they form and un-form to repeal rogue legislation, combat sectional interests, clarify obscured rights, challenge illegal occupations and so on. Yet, over and above, beyond and before this, they are the institution of a primary, perhaps the primary social value. They are the positive enactment of the idea that relationships form in difference. Coalitions are not inherited or determined, but chosen as the result of a decision, and this decision is the taking on of the responsibility not only towards a specific political issue but to those who might only share with me a momentary commitment. Again unlike community, in which universality, specifically the conformity of all members to a fundamental identity or nature, is not only taken for granted but required, definitive and ineluctable, in coalition, the universality of a shared idea or judgement is merely an agreement destined to be outlived. Coalition is universality without conformity, agreement without oneness.In political terms, it is a double benefit, therefore. It both responds to some kind of political emergency, and models democratic openness to the other as purposeful social action. It is an action and a virtue. The risk, of course, is that these two enter into conflict with one another, especially that the virtue of social relationship trumps the exigencies of the critical political moment. In other words, the logic of relationship becomes the fundamental achievement at the expense of political engagement. It is here that the virtues and dangers of coalition become apparent. What is virtuous about coalition might in fact be the very thing that threatens its political effectiveness. Coalition works by persuasion and enlistment. It is a logic of the endlessly open “plus one.” Because no singular identity restricts membership of the coalition, it is endlessly open to an ever extending inclusivity. If you can be persuaded to agree about perhaps only one thing, then you can become part of a coalition. You can even pronounce on your own membership, given that the formal protocols of coalition membership are loose and the threshold to be crossed for membership is so specific. You can perhaps even be a member of a coalition without anyone else ever knowing. It can rely on the most limited and specific of agreements. The risk is that the logic of persuasion, enlistment and agreement over-shadows the particular politics which is the ostensible pretext for the formation of the coalition in the first place. In short, the logic of persuasion and enlistment takes over from the logic of opposition and resistance, which is what defines the political. Coalition risks becoming a church logic, therefore, and it is arguable that its cultural inheritance is fundamentally consistent with the social mission of Christianity and Islam, which aim to gradually enlist all, despite difference and non-identity. By committing to enlistment, coalition risks substituting an indefinitely extendable agreement for the political efficacy of enmity, the virtues of peace for the achievements of struggle. At its worst, coalition risks substituting the satisfactions of feeling positive about the other for the recognition of enmity as fundamentally definitive of the political and thus of the social. It risks becoming what Nietzsche disliked in democracy, its “talkative good conscience” (cited in Derrida, Politics 38), which is in the end nothing but a repression.The problem lies with coalition’s fundamentally positive construction of the other, and of sociality in general. This emerges through the definitive role of decision in coalition. You don’t decide to join a community. You find yourself in it. You may elect to leave but only in order to become a renegade. Your identity remains haunted by the community you have spurned as a lapsed member. To become a member of a coalition, on the other hand, is the result of some kind of election on your part, and this special event can take on a major significance in the evolution of your self-relation, as an instantiation of your will and thus autonomy. In Derrida, however, the decision is aporetic. Its relationship to the subject is indeterminate. What makes a decision is its openness on an in-determinacy, its possibility of always being radically otherwise, what Derrida calls, citing Nietzsche, its perhaps (Politics 68). The decision is, therefore, an event. It is a pivoting. It turns on what might and might not happen. It always, at some irreducible level, surprises. In any event, what happens might not happen: every event carries within it the traces of what does not happen. Even in its most emphatic confirmation of an option, the event remains haunted by all those things that did not happen, that did not become it, that it did not specify, that still define it as the chosen thing. Something cannot be chosen unless there is that which remains un-chosen.The decision, then, inevitably involves an openness of the subject towards that which it does not and cannot do. It arises in a field unchosen by the subject in which choosing takes place. To this extent, it happens to a subject more than it is a doing by a subject. To Derrida, this makes the decision irreducibly passive, even “unconscious,” (Politics 68), an idea he embraces in its heretical relationship to traditional understandings of agency: “In sum,” he writes, “a decision is unconscious – insane as that may seem, it involves the unconscious and nevertheless remains responsible” (Politics 69). Because it involves the other possibility, it is not certain in the way the automatic enactment of a pre-fixed program you know is right is certain. The latter Derrida calls mere calculation, the implementation of that to which you have or even know no alternative. Calculation does what is known unambiguously to be right, to be without alternative. Decision, requires doubt, uncertainty. It opens the subject to the ineluctable certainty of its own failure, if not now then inevitably. This is what makes it a taking on of the unknown, of the enactment within the subject of that which is unknown to it, its unconscious.Decision then is the overcoming of the subject in its own action. It defies self-identity, exposing the subject to that which is other to it, that otherness which now defines it in its relationship to itself. As the social enactment of decision, then, coalition instantiates the subject’s excess over itself, its constitutional and necessary orientation to that which exceeds it, which it now understands not simply as otherness but as other people. Again, this makes coalition analogous to friendship, the other social relation formed by election. In both cases, the actual decision seems to happen to the subject as much as it seems to be the simple result of will. Why do I find myself a friend with you, but not the person standing next to you? What draws me to this coalition and not that is not simply the patient, systematic, rational evaluation of moral and political alternatives, but my enthusiasm for one thing, my disgust with another. It is through this unstable, semi-obscure and dynamic producing of separating options that my decision suddenly emerges to always in some way surprise me. I don’t know why I like you. I don’t know why I believe this and not that, why I connect in the way I do, even though I know I am answerable, responsible for these choices, at some point, if even just before the casual court of my own curiosity.Friendship then and coalition are made but they are also received. They deconstruct the opposition between these alternatives. This is what distinguishes them from community, which routinely denies that it is made in which the making is denied, even though a rigorous deconstruction would contest the notion that pure inheritance is possible especially as the constitution of a self. Community would then merely be coalition in denial of itself. But the quality of otherness should not be simply taken for granted. Alain Badiou complains about the value given to respect for otherness as the only contemporary ethic. The responsibility of our behaviour is not towards the enactment of priorities and values of our own individual or collective subjectivity, but to a mere logic of do no harm. To engage properly with Badiou’s point would require a whole other argument, but he does alert us to the temptations of sentimentalising respect for otherness as the definition of social relations which thus risk settling into an ethic of a benign and self-justifying harmlessness as the final social good.Is the other always good? Again, I want to approach this question by returning to Derrida’s account of friendship, and its relationship to enmity. Derrida recalls that at least in the hands of Carl Schmitt, decisionism is always a logic of enmity (Politics 67). How does this relate to what we have said about decision, otherness and friendship? As we have seen, coalition like friendship is the enactment of a decision, albeit possibly an unconscious one, in Derrida’s terms. You elect who is to be your friend, and you elect the coalitions you will join. Coalition is artificial, therefore. It does not make the claim implied by the notion of community; that the primary social bonds are natural, and therefore, inherited, unelected, perhaps even instinctive. The institution of the coalition by way of the decision is, therefore, an historical event. Where in community, the natural bond to which I am subject already exists, perhaps even was the very thing that called me into being, the formation of the bond between me and others is something I choose, one way or another in coalition. Where in community, only certain people marked out by some essential attribute over which they have little control (their only choice is to express or repress it) are the ones with whom I can join, in coalition, nothing necessarily or essentially distinguishes the people with whom I enter into alliance, other than the fact that they too have made the decision. The decision, therefore, groups together in coalition those who are in themselves indistinguishable from anyone else. They become my partner in coalition. They become my political friend. Yet, there is nothing about them that has pre-marked them for this friendship. They could just as easily not have entered into relationship with me, or indeed they could have become my enemy. This is the fulfilment of the logic of decision: the option chosen in decision is always in relation to that which has not been chosen. It is marked by the trace of the un-elected. The friend too is marked by the trace of those who are not chosen.In Politics of Friendship, Derrida pursues these issues by way of a reading of Carl Schmitt. Schmitt famously argued that the political grouping is defined by the collective identification of a shared enemy. You become a friend only by agreeing on a specific other who is to be your foe. There is, according to Schmitt’s argument, nothing about the enemy that marks them out to be your enemy: no traditional rivalry, no ethnic contempt, no economic competition or cultural antipathy, nothing about the enemy requires them to be your enemy. If such markers are seen to exist, they are superadded to the antagonism in order to invest it with a motivating intensity. Yet, such emotion is unnecessary. Someone is the constituting enemy of your group because your group could not be a group without an enemy, some enemy or other, someone you need to be prepared to kill, as the enactment of your political being. So, you become a member of a political grouping – you attain political friendship – by your preparedness to kill some other, even though there is nothing about them in themselves that requires you to do this, or even want it. They could just as easily be your friend if circumstances were different. The fact they are your enemy is purely historically contingent.Derrida puts it like this in his reading of Schmitt:There is no friend without this possibility of killing which establishes this non-natural community. Not only could I only enter into friendship only with a mortal, but I could love in friendship only a mortal at least exposed to so-called violent death – that is, exposed to being killed, possibly by myself. (Politics 122)So, in coalition, I decide to enter into relationship with those who could just as well be my enemies. Derrida’s aim in his reading of Schmitt is to show that the fundamental opposition on which the latter’s theory of the political depends – the historically enduring distinction between friend and enemy – is untenable. Since the friend can only be my friend because they are just as equally qualified to be my enemy, the distinction cannot be sustained. The rapid renomination of friends as enemies and enemies as friends in historical experience would seem to bear out the radical fragility of these categories.For our purposes in a discussion of coalition, I want to derive a slightly different point. The formation of political friendship will always bear with it a trace of enmity. You cannot be friends with someone who cannot just as easily be your enemy – in fact perhaps tomorrow, if not in some way always already. The formation of political friendship must also involve the inevitable enactment or at least acknowledgement of enmity. This is clear in the logic of community which imagines essential, natural differences which pre-identify groups implicitly alien and therefore constitutively already on the threshold of enmity. We have seen how these assumptions enact the willing blindness, the determined naivety, of community. Yet, there is blindness in coalition as well, a denial of its constitutive relationship with enmity. Because it forms by way of decision, coalition operates by a practice of persuasion and enlistment, the endlessly open to the other logic of the “plus-one” we have mentioned, the addition of the extra other comrade and so on theoretically forever. In other words, coalition believes in the hypothesis that everyone can enlist, that the addition of yet one more ally, one more member, one more willing other, can go on forever, as long as you use the right language to persuade them, theoretically to the point of absolute universality.The risk here is the repression of the constituting logic of enmity, the forgetting of the role of antagonism in politics. The selection of the political friend involves distinguishing them from those who are your enemies. Your friends are those who are not (now) your enemies. In other words, the selection of your friend involves the ready identification of the non-friend, and this withholding of friendship must stretch, open-endedly, all the way to antagonism and opposition. The formation of coalition should not be seduced by its own image of itself as the incipience of a potential universal agreement. Coalition involves the establishment of political friendship in the context of the separation from political opponents, who will, at some level, never be less than to-be-opposed. Post-1960s politics in the west has been beset by different styles of coalition that have in their own ways striven to deny or frustrate political conflict: on the soft left, an automatic rejection of violence and war, regardless of what might need to be achieved; on the soft right, a complete acceptance of the market as the measure of social progress, a neo-liberal consensus that has tolerated no alternative social logic in planning and policy in government, mainstream media, corporation and institution. Coalition, by valuing agreement as a virtue in and of itself, risks disregarding the historical role and necessity of conflict in politics, a conflict that must potentially run to physical violence.In the historical context of an issue like the politics of climate change, there is the risk of being taken by the idea that what is required is more effective communication, better explanation, more persuasion. Then everyone will understand, agree and join the coalition of the willing to act. What this overlooks is the fact that already, no matter what the stakes, the political context is one in which antagonists have already emerged: whether by way of dogma, self-interest or sub-cultural intolerance. The politics of climate change is a politics nonetheless, built on antagonism as much as consensus, hostility as much as care, enmity as much as friendship. The politics of climate change must be recognised as being, as much about fighting as it is about persuasion.Is otherness always good? The ethic of openness to the other about which Badiou complains is routinely seen as the enactment of the ultimate and endlessly extending commitment to a social generosity. Derrida’s elaborations of a justice in excess of law, of an absolute hospitality in excess over local customs and practices of asylum, of a democracy-to-come in excess of any enacted historical democratic practice, all of which acknowledge the indeterminateness and immeasurability of the other, have all been read as socially optimistic and positive ethical instances of an opening towards a new Enlightenment. But as Derrida never avoided saying, these opennesses on the indeterminate nature of otherness always involves the risk of the worst, perhaps even of “radical evil” (Faith 83). The formation of political friendships, like coalition, also always involves the recognition of enmities. Without enmity, coalitions could not form. The very openness on the other that makes friendship available is the perhaps slightly withheld but always possible identification of the other as enemy, as danger, as something to be fought, as bad. It is this that in the end, every decision decides, in its openness to the other, whether it likes it or not. Without the willingness to accept enmity as necessary, even desirable, politics is not possible.ReferencesBadiou, Alain. Ethics: An Essay on the Understanding of Evil. Trans. Peter Hallward. London: Verso, 2001.Derrida, Jacques. “Faith and Knowledge.” Acts of Religion. Ed. Gil Anidjar. Trans. Samuel Weber. London and New York: Routledge, 2002. 40-101. ———. Politics of Friendship. Trans. George Collins. London: Verso, 1997.Nietzsche, Friedrich. Beyond Good and Evil. Trans. R.J. Hollingdale. Harmondsworth: Penguin, 1973.