Agonism

Political theory emphasizing the positive aspects of conflict

Agonism (from Greek ἀγών agon, "struggle") is a political and social theory that emphasizes the potentially positive aspects of certain forms of conflict. It accepts a permanent place for such conflict in the political sphere, but seeks to show how individuals might accept and channel this conflict positively. Agonists are especially concerned with debates about democracy, and the role that conflict plays in different conceptions of it. The agonistic tradition to democracy is often referred to as agonistic pluralism. A related political concept is that of countervailing power. Beyond the realm of the political, agonistic frameworks have similarly been utilized in broader cultural critiques of hegemony and domination, as well as in literary and science fiction.

Agonistic pluralism, also referred to as "agonistic democracy," is primarily framed as an agonistic alternative to Habermasian models of deliberative democracy. Theorists of agonistic pluralism, including post modernist thinkers Chantal Mouffe, Ernesto Laclau, and William E. Connolly, reject the Habermasian notion of a rational universal consensus that can be reached through deliberation alone. In order for a singular rational consensus to be reached, this would require that all parties endorse the same starting ethico political principles. Yet, in multicultural pluralist societies, agonistic pluralists contend that this will never truly be the case, since divergent social identities will create irreconcilable differences between individuals. It is argued that Habermasian models of deliberative democracy are ill equipped for pluralist societies, since they simply purport new paradigms of liberal democratic theory, which rely on the same rationalistic, universalistic, and individualistic theoretical frameworks. Many of these agonistic thinkers point to the ideological entrenchment of global neoliberalism as evidence of how presumed consensus can reinforce hegemony and preclude opposition. The strong influence of Antonio Gramsci in agonistic theory can be seen here, primarily with his theory of cultural hegemony and his claim that any established consensus or norm is reflective of broader structures of power. Thus, for agonistic pluralists, if reason alone cannot yield a legitimate uniform consensus, and power imbalances can never truly be removed from the public sphere, then one must accept the inevitability of conflict in the political realm. Andrew Knops argues that agonistic pluralists, such as Chantal Mouffe, assert a "single, universal characterization of the political" in their depiction of the political as a realm of ineradicable antagonism and conflict. For Knops, this universalistic description of the political undermines agonistic pluralists' post structuralist critiques of rational argumentation. Another criticism of agonistic pluralism is its failure to provide a real avenue through which antagonism can be transformed into agonism, or enemies into adversaries. Agonistic pluralists maintain that, in order to mediate antagonism, all parties must share some ethico political principles. For instance, a successful agonistic pluralism requires that all parties share commitments to democratic ideals such as "equality" and "liberty," although the contents of these normative conceptions can vary greatly across groups. Under a framework under which there are no shared ethico political commitments, there is also no normative basis for prohibiting the use of political violence. For Theodor Adorno, agonism is also about the "theodicy of conflict" where opponents "want to annihilate one another to enter the agon, each the mortal enemy of each." Agonism forms part of the instituted social order where society "produces and reproduces itself precisely from the interconnection of the antagonistic interests of its members." Adorno also sees agonism as the underlying principle in Hegel's dialectic of history where "dialectics" (i. e., growth through conflict) is the ontology of the wrong state of things. The right state of things would be free of them: "neither a system nor a contradiction." Colaguori reconstructs the concept of the agon to invoke this critical, destructive aspect as a way of extending Adorno's critique of modern domination and to identify how the normalization and naturalization of conflict is used as an ideology to justify various forms of domination and subjugation. The agonistic ideology that has been appropriated by popular culture for example makes use of agonistic themes to celebrate competition as the wellspring of life in such a way as to normalize "a military definition of reality." The critical conception of agonism developed by Colaguori and Adorno emphasizes how aspects of competition can be utilized to reinforce the project of domination that is evident in the geopolitics of modernity. Colaguori suggests that a critical conception of agonism can be applied to the study of "numerous forms of social conflict in gender, class and race relations where the competitive mode of interaction prevails in the formation of social hierarchies based on competition as a form of exclusion." Colaguori further states that, "after 100 years of technological progress, human societies are trapped in a perpetual dynamic of conflict and crisis, with modernization at a standstill. While this dialectic of development and destruction has been analysed from political and economic perspectives, Agon Culture offers an analysis of the human condition through an examination of the way in which the cultural ideology of competition operates as a mode of rationality that underpins the order of domination."