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By Thom Kuehls

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Throughout the millennia" 40 in the practice of (international) politics. 42 International politics, we have been taught, is about solid sovereign entities known as states—it has always been so and will always be so. As long as there have been states, there has been sovereignty and vice versa, runs the syllogism of international political theory. But to assume this connection between state and sovereignty is to make an assumption EXPLORING THE (iNTER)STATE ( l ) : SOVEREIGNTY • 37 that the only stable form of government is a state that can make and enforce its own policies, and contain politics within its own bounds .

For the moment, let me suggest that what Deleuze and Guattari's theorizations can offer is, perhaps, a "chaos theory" for political thought, a political theory in which a Nietzschean eco-ethic can survive. As with the chaos theorists examined in chapter i, Deleuze and Guattari attack a model of thought that depends on a representation of the world as highly structured, regulated, ordered. For Deleuze and Guattari, such thought is state thought, tree thought, binary thought. "45 The politics of ecology exceeds the limits of the state; and we need to allow the- 38 • EXPLORING THE (INTER)STATE (i): SOVEREIGNTY ory to exceed the state model as well.

Blumenberg's "ecology" differs from that of Hallman (glimpsed earlier) most significantly in its rejection of teleology. Hallman requires a telos to still be present in the world in order for 'man' to be able finally to live fully in it. Blumenberg does not seek such a home to (re)turn to. Instead, he celebrates the loss of a teleological home for humanity. The absence of this home is necessary in order for Blumenberg to charge humanity with responsibility for the future condition of the world.

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