At his rubric at Quodlibet, Giorgio Agamben has recently reflected on the famous Goethe-Napoleon exchange on the destiny of human beings as entirely political. This theme is central to any observer of contemporary geopolitics, which as Carl Schmitt noted towards the end of The Concept of the Political (1932) was realized through the indirect powers of economy and war. During the interwar years Schmitt wanted to preserve the autonomy of the political at all costs, although he will soon conclude in his postwar writings that it was no longer possible given the full extent of a global police management (as he notes in the Italian prologue “Premessa alla edizione” to the 1963 Mulino edition).

What does it mean that politics has become the only destiny of Western Man? One could only imagine Goethe’s surprise at Napoleon given that he was the poet that most passionately reflected on the demonic opening towards destiny. Now, the fact that politics is destiny is a way to emphasize the dislocation of character from destiny as the search for one’s own freedom.

It is no surprise that it was another poet, William Butler Yeats who, in the dark hour of 1939, confronted this issue in his poem “Politics” published in his very last book. The poem in question is a sort of farewell to the eclipse of life of the soul constituting the releasement of destiny. It is also interesting that Yeats does not cite the Napoleon-Goethe scene recorded by Eckermann, and rather uses an epigraph from Thomas Mann to reiterate this preposition. The poem should be considered in its totality:

“Politics” (1939)

‘In our time the destiny of man presents its meanings in political terms.’ – Thomas Mann 

How can I, that girl standing there,

My attention fix

On Roman or on Russian

Or on Spanish politics,

Yet here’s a traveled man that knows

What he talks about,

And there’s a politician

That has both read and thought,

And maybe what they say is true

Of war and war’s alarms,

But O that I were young again

And held her in my arms.

No destinial politics, however, can totalize the experience of language and thought. This is the crux of Yeats’ poem, it seems to me. In the opening of an epoch of catastrophic politics (as Unger would register it), it was a poet that resisted the metaphysical valence of political destiny working through the imaginal remembrance through the appearance of a “girl standing there”. The last poetic apostrophe of a caducous time could only be redeemed erotically; forever disentangling the fictive conflation of life and politics.