First published in Le Monde Diplomatique. Translated by David Broder.
"I'm going to be very clear..." Probably ignorant of the basic logics of the symptom, Emmanuel Macron seems unable to see how this repetitive way of starting each of his answers betrays the deep desire to cover things up — or rather, to recover them — that animates his whole campaign. "Keep on bathing between vagueness and nothingness" — that is what we should take from each of his promises of clarity. In his defence, we will admit that deferring to the obligation to speak when one's intention is to say nothing at all is one of the curses of this "democracy" that we have still found no satisfactory antidote for. Some will object that most of the candidates end up accommodating to this long and difficult moment — a moment one simply has to go through — and that the campaign-season fib is a well-established genre which should no longer be able to surprise anyone. For Macron, however, the problem takes on unprecedented proportions: not just a matter of slipping across a couple of whoppers, even of the calibre of "my enemy is finance" [as François Hollande claimed before his election in 2012]: rather, his entire campaign, and even his very persona as a candidate, constitute an essentially fraudulent enterprise.
First published in Le Monde. Translated by Loren Balhorn.
via Wikimedia Commons.
Seen from Germany, it is possible to envy, admire, and feel sorry for France all at the same time. One can envy their freewheeling public debates on topics like “globalisation” and Americanisation, Europeanisation and Germanisation, capitalism, neoliberalism, “competitiveness,” and “structural reforms." This is because, in France, it is still allowed to publicly ask what words like “cosmopolitanism” really mean; what societies have to accept in exchange for this cosmopolitanism, how much thereof a society really needs or wants and, moreover, what sorts of compromises societies must make in a global market characterised by a universalistically diluted form of constitutional patriotism. In Germany, by contrast, those who neglect to drink from society’s daily dose of the cosmopolitan nectar tend to be excommunicated from public discourse. There is no legitimate public discussion of the French questions — not in literature, not in the social sciences, not in the media, and not in the parliament (here, as an institution driven by allegedly eternal and unchanging “Western values," least of all). Such questions are shunned, pushed into the far-right corner. Maybe it has to be this way in Germany, and maybe German expectations that it should be this way in other countries as well are merely an expression of envy.