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and unlike the universal, the common will not be established by fiat. But it is, in part, given. Such is the common of my family or of my “nation,” which devolves to me by birth. In addition, the common is decided and is the proper object of a choice. This is the common of a political movement, an association, a party, or any collective engagement. This shared common is, as such, distributed bit by bit. I hold something in common with my loved ones, with my countrymen, and with those who speak my language, but also with all men, even with the entire animal kingdom, and, still more broadly, with all life – this last and vastest common being the purview of ecology. All sharing of the common is in effect, and in principle, extensive. But this “common” remains as such equivocal, because the limit that defines the interior of the sharing can flip into its opposite. It can flip into a border that excludes all others from the common. By the same token, then, the inclusive reveals itself to be, in reverse, exclusive. Shutting itself in, it expels to the outside. This is the common that verges on intolerance, the self-segregation of communities known as communautarisme.3
Translator’s Notes
1 1. English speakers call this general history.
2 2. A world’s fair.
3 3. See note 2, in the preface.
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