Love might then be configured as an absolute violence where achievement, transformation, and destruction (of world, of country) converge. When one and nother are set beside themselves in radical generality, “the sense become theoreticians in their practice.” In this radical disruption of coordination and global positioning, “the world changes then, and it changes forever. Because you love one human being, you see everyone else very differently than you saw them before—perhaps I only mean to say that you begin to see—and you are both stronger and more vulnerable, both free and bound. Free, paradoxically, because, now, you have a home—your lover’s arms. And bound: to that mystery, precisely, a bondage which liberates you into something of the glory and suffering of the world.” If we begin to see, and hear, where what it is to be liberated into is inseparable form what it is to be liberated from, then we enact a fugitive consent. No word, no world.
As soon as I desire, I am asking to be considered. I am not merely here-and-now, sealed into thingness. I am for somewhere else and for something else. I demand that notice be taken of my negating activity insofar as I pursue something other than life; insofar as I do battle for the creation of a human world—that is a world of reciprocal recognitions.