Nancy, Deleuze, Zizek, Guattari, Agamben, Negri, Badiou, Rancière, Vattimo, Rorty, Habermas, and so many others: common for all these philosophers is a certain radicalism which constitutes their sensus communis [κοινὴ αἲσθησις, precisely]. They are radivorous in their political philosophy, feeding on the radix, wherein is instantiated yet other, more vigilant, modern and subtle, variants of political virographematics. Graphematics is multiplicity: infinite, and a creative force. It becomes viral and auto-immunitary only when its agents folds backwards, and lets the past present the future, when time is inversed. All radicalist variation of politics is thus destructive: it refuses and denegates the always supernumerous blossoming offerings from graphemathicity and strangely folds back to consume its own excremental remains. That is radicalism. And all the philosophers mentioned, usually praised for their “radical” stance on politics, and so many more in so many other fields of human agency, are in this bad habit of radicalism.
Irradicalism is thus what is called for. A melleistic politics: a politics whose principle of principles would be a future indefinitely futuring. A future that will never have been a present presence, and therefore beyond any of the all too common variations of the ontological modifications of presence. The secret of the ontological modification of presence is that it secures the mechanism whereby used and expelled is re-used and re-appropriated.