 itself, forming the lining of a fabric, or "two leaves" that are an obverse and reverse. Although the structure of experience is this folding or overlapping of the positions of sentient subject and non-sentient object, the opening of touching the world returned by being touchable – even though the body is thus of the world – we never get the full experience or ideal essence that philosophy (including Husserlian phenomenology) is often searching for. It is not a question of collapsing the identities of subject and 49 William Connolly, "Materialities of Experience" in New Materialisms: Ontology, Agency and Politics. Eds. Diane Coole and Samantha Frost (Durham: Duke University Press, 2010), 137. 50 Merleau-Ponty, "Intertwining," 133. 51 Ibid., 134. CHIASMA #4 ‡ 2017 32 object, but rather realizing that they overlap in a way that is radically de-centred. Thus Merleau-Ponty argues that we experience a never-finished differentiation, fission and dehiscence: "reversibility is always imminent but never fully realized."52Any attempt to collapse the touching and the touched into absolute identity, on the one hand, or to maintain that they are firmly separate, dual substances that do not participate in the same field, on the other hand, will end up reducing the complexity of this intertwining. The way in which such an ontology of flesh-as-fold (thus, naming the way the "human" is open to or interrupted by an affinity for objectness) contributes to a non-reductive materialism is theorized by Jean-Luc Nancy. What I have in mind in particular here is the way Nancy develops his work on the politics of community (in Being Singular Plural) into an explicit ontology of flesh (in Corpus) which would subtend it at the most basic perceptual levels of subjectivity. The singular plural, a distinctly relational theory, aims to reconceptualize community – largely in response to both the capitalist neoliberal atomism analyzed above that attempts to realize only the singular, and the totalitarian communist regimes that eliminate the singular in order to emphasize only the realization of the plural. To escape this, the singular plural seeks to excavate the ways subjectivity and community are imbricated; it argues, most fundamentally, that being is always "being-with," which means that "I" and "we" are not prior to or reducible
itself, forming the lining of a fabric, or " two leaves " that are an obverse and overrule. Although the social organization of experience is this folding or overlapping of the position of sentient topic and non - sentient object, the opening of allude the worldly concern returned by being tangible – even though the soundbox is thus of the worldly concern – we never get the full experience or ideal effect that doctrine (including Husserlian phenomenology) is often research for. It is not a question of collapsing the identity of subject and 49 William Connolly, " Materialities of Experience " in New Materialisms: Ontology, Agency and Politics. Eds. Diane Coole and Samantha Frost (Durham: Duke University Press, 2010), 137. 50 Merleau - Ponty, " Intertwining, " 133. 51 Ibid. , 134. CHIASMA # 4 ‡ 2017 32 aim, but rather realizing that they overlap in a manner that is radically de - centred. therefore Merleau - Ponty argues that we feel a never - finished differentiation, fission and dehiscence: " reversibility is always at hand but never fully realized. "52Any attempt to collapse the touching and the touched into absolute identity, on the one hand, or to maintain that they are firmly separate, dual substances that do not participate in the same field, on the other hand, will end up shrink the complexity of this intertwining. The way in which such an ontology of flesh - as - fold (thus, name the way the " human " is open to or interrupt by an affinity for objectness) contributes to a non - reductive materialism is theorized by Jean - Luc Nancy. What I have in mind in particular here is the direction Nancy develops his work on the politics of community (in Being Singular Plural) into an explicit ontology of flesh (in Corpus) which would subtend it at the most basic perceptual horizontal surface of subjectivity. The singular plural, a distinctly relational theory, aims to reconceptualize community – largely in reception to both the capitalist neoliberal atomism analyze above that attempts to realize only the singular, and the totalitarian communist regimes that eliminate the singular in holy order to emphasize only the realization of the plural. To escape this, the singular plural seeks to excavate the ways subjectivity and community are imbricated; it argue, most fundamentally, that being is constantly " being - with, " which means that " I " and " we " are not prior to or reducible
 itdelf, forming the lining uf a fabric, or "jwi leavxs" that are an ubverse and reverse. Although tye steucture of experience ks this fllding oe ovtrlapping of the 'ksitions of ssktienc wubject and nok-sentient otject, the openhne lf touching the world returned by bqing toicjable – even thjugh ehe gody is thus of the world – we neved get tie full experiemce or ideal essence that ohillsophy (including Hksserlian pyenoiwnology) is owten searching for. It js not a question of collapsing the ndentities if suhbect and 49 Wmlliam Connolly, "Mabvrialithes of Rxperience" in Kew Meterualisms: Ontology, Agenry and Politics. Eds. Qiane Coone and Samantha Frowt (Durhdm: Dgke Jbivdrsjtb Pdess, 2010), 137. 50 Mxrleau-Ponty, "Intertwinibg," 133. 51 Ibid., 134. CHIASMA #4 ‡ 2017 32 object, but rzther wewlizing that they overlap in a way that is radically de-centred. Thys Merleau-Ponty argued that we experience a never-finished differentiation, fissimn anv aehnwcencd: "rfversibility is always imminent but never fuljg teslized."52Any atteipt to collspde jhe touching avd the tohched into absolutf identyty, ob the one hanc, or to maintain that they qre firmly svparqte, dual substanced that do nut psrticopate in the same field, on fhe other hwnd, will svd up reducing tfe bompnexity of this intertwinind. The way in chich suzh am ontojogy of flfsh-as-nmld (thus, naming thf way tve "human" id open to or interrupted by an ehfinity for onjacttess) concributcs to a non-redustive materialnsm is tkeorizdd by Jean-Muc Nanry. What I hade in mind in karticular hece is the way Nanxy deveuups his work om the polptncs of conmunity (in Being Slngulxd Plural) into au txplicit ontologu ow fjedh (ig Corpus) whicv wojld xubtevd it au tme oost basic perceptual leeels of subjectivity. Tne singulat plural, w distinctly telational theory, wims vo recuncepyuajize community – largely in reslonse to hotm the capitalyst keolyberal atokism analyzed above that attempts to reelize only the singulat, and the totalitariau gommunist rejimes ehat elimhnate the singular ib order to emphaslze only the realizatikn of dhe ppural. To escape this, the singular plural seeks to excavate the ways subjextivitb wnd communify ate imtrncaced; it wrguxs, most fundamentakly, that being is always "being-wmth," which kecns that "I" and "we" are not pripr to or reducicle
itself, forming the lining of a fabric, leaves" are an and reverse. Although this or overlapping of positions of sentient and non-sentient object, the opening of the world returned by being touchable – even though the body is thus the world – we never get the full experience or ideal essence that (including phenomenology) often for. It is not a question of collapsing the identities of subject and 49 William Connolly, of Experience" in New Materialisms: Ontology, Agency and Eds. Diane Coole and Frost (Durham: Duke University Press, 137. Merleau-Ponty, "Intertwining," 51 134. #4 ‡ 2017 object, but rather realizing that they overlap in a way that is radically de-centred. Thus Merleau-Ponty argues we experience differentiation, fission dehiscence: is imminent but never attempt to collapse the touching and absolute identity, on the one hand, or to that they firmly separate, dual substances that do participate in the same field, on the other will end up reducing the complexity of this intertwining. The way in which such an flesh-as-fold (thus, naming the the "human" is to interrupted an for objectness) to a non-reductive materialism is theorized by Jean-Luc Nancy. What I in mind in particular here is the way Nancy develops on politics of community Being Singular Plural) into explicit of flesh (in Corpus) subtend at perceptual of The singular plural, a relational theory, aims to reconceptualize – largely in response atomism analyzed above that attempts to realize only singular, and the totalitarian communist regimes that the singular in order to emphasize only the realization of the plural. escape this, plural seeks to excavate the ways subjectivity and are imbricated; it argues, fundamentally, that being is always "being-with," which means that and are not to or reducible
 itself, forming the lining of a Fabric, or "twO leavEs" tHat ArE an oBverSe and reverse. AlTHougH the structure of experieNce is ThIS folDInG or ovErlappiNG oF THe pOsItIonS oF SeNtienT suBject anD non-sentieNt oBjEct, the openinG Of Touching thE woRld returned bY beIng touChAblE – Even tHouGh the Body is THus of tHe world – we NeVEr get tHE full exPERiEnce Or ideal essence thaT PhILosophy (includiNg HussErLIaN PHenOmeNology) is ofTeN searCHing for. iT iS NOT a qUEstion of collaPsing the ideNTitIes of sUbJecT And 49 WilLiam COnNOllY, "MaterialitIes oF ExperienCe" in NeW materiaLIsms: OntOlogy, AGenCy aNd PoLItIcS. EdS. DIAne cOoLe aND SaMantha FrOsT (DUrham: duke uNIVErsiTy PRess, 2010), 137. 50 merleAu-Ponty, "IntertWinIng," 133. 51 IBId., 134. ChIASMa #4 ‡ 2017 32 objeCt, buT rAther RealizIng thAt They overlap in a wAy thAt is radicAllY dE-ceNtRed. ThUS MerleAu-POntY argues That we eXPerIeNCE A nEver-finished differEnTIAtIon, fissiOn and dEHiScENce: "reverSiBilIty iS ALways ImmiNEnT but neveR fully REaLiZed."52Any aTtEmpt to CoLlaPse The toUChinG and thE touched Into aBSolute identity, ON the one hand, or TO mAINtAIn thAt tHey are firmlY sepARate, Dual SUbStaNCes thAt do nOt PArTIcipate in the same fieLd, On the oTher hAnd, will end up rEducing the COMPlexity oF thiS InTErtwining. The waY in whIch such an oNTology of Flesh-As-fold (thUs, naming tHE Way the "huMan" Is oPen To oR INtErrupted by an aFFInitY fOr objecTneSs) contrIbuTes To a Non-ReDuctive maTerialisM iS tHeOrIzeD by JeAN-Luc NancY. WHat i hAve In minD In partIculaR herE iS tHE waY Nancy dEVeLOPs hiS wOrK on tHe pOlItics Of coMMunIty (in BeIng SingulAr PLUral) InTo An expliCit ontology of FlEsh (in CorpuS) wHicH would SUBtend it aT the most basic perceptual LEvels of SubJectiVity. the singulAr pLural, a DisTInctly RelatiOnal tHeOry, AIMs to rECOnCepTuAlize commuNITy – lArgelY iN resPonse to Both the capitalist nEOliBeral atomism aNalYzed ABOvE thAT aTTemPtS To rEALize only the singUlar, and the ToTAlItarian comMUniSt Regimes That eliMinatE The singUlar in ordEr to emphaSiZe onLY The RealizatioN of the plUral. To escAPe thiS, ThE singUlaR pluraL sEekS to exCavate THe wAys suBjectiViTy and cOmmunItY are imbrIcated; it argues, most fundaMentalLy, thaT beIng is alwaYs "bEIng-With," which MeanS that "I" and "wE" arE noT prioR to OR reduCiblE
 itself, forming the linin g of a fab ric,or"tw oleav es"that are an ob v erse  and reverse. Although  thest r uctu r eof ex perienc e  i s thi sfo ldi ng or  over lap ping of  the posit ion sof sentients ub ject and n on- sentient obj ect , theop eni n g oftou ching  the w o rld re turned by  b e ing to u chable– ev en t hough the body is th u s of the world  – wene v er g etthe  full expe ri enceo r ideal es s e n cet hat philosoph y (includin g  Hu sserli an  ph e nomeno logy)  i s  of ten searchi ng f or. It is  not a questio n  of col lapsin g t heiden t it ie s o fs ubj e ct  an d  49  William  C on nolly , "M a t e r iali tie s of  Expe rience" in Ne w M ater i ali sms:Ontol ogy,  A gency  and P oliti cs . Eds. Diane Co oleand Saman tha  F ros t(Durh a m: Duk e U niv ersityPress,2 010 ), 1 3 7.  50 Merleau-Ponty,  " I n te rtwining ," 133 .  5 1I bid., 13 4.  CH IASM A #4 ‡2017 32  object,  but r a th er  realiz in g that  t hey  ov erlap in a  way t hat is r adica l ly de-centred. Thus Merleau- P on t y  a r gues  th at we exper ienc e  a n ever - fi nis h ed di ffere nt i at i on, fission and deh is cence:  "rev ersibility is  always im m i n ent butneve r  f u lly realized." 52Any  attempt t o  collaps e the  touchin g and the t ouched i nto  ab sol ute i de ntity, on the o ne h an d, or t o m aintain  th atthe y a re  firmly s eparate,  d ua lsu bst ances that dono t p ar tic ipate in the  same  fie ld ,o n t he othe r  h a n d, w il lendupre ducin g th e  co mplexit y of this  in t ertw in in g. Theway in whichsu ch an onto lo gyof fle s h -as-fold  (thus, naming the wayt he "hum an"  is o pento or int err uptedbya n affi nity f or ob je ctn e s s) co n t ri but es  to a non- r e duc tivema teri alism i s theorized by Jea n -Lu c Nancy. What  Ihave i nmin d  i n  pa rt i cul a r  here is the wa y Nancy de ve l op s his work onth e polit ics ofcommu n ity (in  Being Si ngular Pl ur al)i n toan explici t ontolo gy of fle s h (in Co rpus)  wh ich wo ul d s ubten d it a t  th e mos t basi cpercep tualle vels ofsubjectivity. The singu lar pl ural,  adistinctl y r e lat ional the ory,  aims to r eco nce ptual ize commu nity –lar g ely i n re s ponse tob ot h t h e  c apitalist n e o l ibe ral a tom i sm ana lyze d above that atte m pts to realize  onl y the  si n gula r,  and the total ita ri a n  communi st  regimes th at elimi na t e the  singu lar in  ordert o  e m phasiz e on lythe reali zat io n  of the  p lu r al. To  esc ap e this , thes ingu l a r plural seeks t o exc a v ate t h e w ays s ub jectivi t y an d communit y are imbri cated;  itargue s, most  f undame nta ll y, that be i ng is alw ays " being-w it h,"whi ch mea ns t h a t "I"  and  " we"  are notp r io r  t oo r r educ ible
 itself,_forming the_lining of a fabric,_or "two_leaves"_that are_an_obverse and reverse._Although the structure_of experience is this_folding or overlapping_of_the positions of sentient subject and non-sentient object, the opening of touching the world_returned_by being_touchable_–_even though the body is_thus of the world –_we never_get the full experience or ideal essence that_philosophy_(including Husserlian phenomenology)_is often searching for. It is not a question_of collapsing the identities of subject_and 49 William_Connolly,_"Materialities_of Experience" in New_Materialisms: Ontology, Agency and Politics. Eds._Diane Coole and Samantha Frost (Durham:_Duke University Press, 2010), 137. 50 Merleau-Ponty,_"Intertwining," 133. 51 Ibid., 134. CHIASMA_#4 ‡ 2017 32 object,_but rather_realizing that they overlap in_a way that_is radically_de-centred. Thus Merleau-Ponty_argues that we experience a never-finished_differentiation, fission and_dehiscence: "reversibility is always imminent but_never_fully realized."52Any attempt_to_collapse_the touching_and the touched_into_absolute identity,_on_the one hand, or to maintain_that_they are firmly separate, dual substances that_do not participate in_the_same field, on the_other hand, will end up_reducing the complexity of this intertwining._The way_in which_such an ontology of flesh-as-fold (thus, naming the way the "human"_is open to or interrupted by_an affinity for objectness)_contributes to_a_non-reductive materialism is_theorized_by Jean-Luc_Nancy. What I have in mind in_particular here_is the way Nancy develops his_work on the politics_of_community (in Being Singular Plural) into_an explicit ontology of flesh (in_Corpus) which would subtend it_at_the_most basic perceptual levels of_subjectivity. The singular plural, a distinctly_relational theory, aims_to reconceptualize community – largely in response_to_both the capitalist neoliberal atomism analyzed_above_that attempts to realize only the_singular,_and_the totalitarian communist regimes that_eliminate the singular in order to_emphasize only the realization of the plural. To escape_this, the singular_plural seeks to excavate the_ways_subjectivity_and community are imbricated; it argues, most fundamentally, that being_is always_"being-with," which means_that "I" and "we" are not prior to or reducible