In David Hume's science of human nature every self is located by
passions that bind it to groups, repel it from other groups, and
rank it on a hierarchy: we call this discovery a 'topology of the
passions'. These bound and ranked selves and groups form the matter
of what he called 'government', a supposedly neutral model of
political action designed to avoid the malady of faction and
catapult Scotland out of feudalism into a glorious future as a
commercial society, assisted by the application of the new
discipline of political economy, a discipline blind beyond its
functional measures of privileged variables - the growth of trade,
interest rates, wage levels - measures that justify the destruction
of all obstacles to the wholesale liberation of the commercial
passions. To govern - a new kind of action for a new epoch - is to
destroy and liberate. But ever since Hume, government has fallen
apart because it fails to take into account the complexity of
society as a topology of the passions. It is in Hume's History of
Britain that we find the germs of another destiny for modernity in
his ambivalent account of the revolutionary impact and danger of
another model of political action - democratic enthusiasm - wherein
to act is to incarnate an idea of commonality.
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