Reviewed by: Public Things: Democracy in Disrepair by Bonnie Honig Nica Siegel (bio) Bonnie Honig, Public Things: Democracy in Disrepair New York: Fordham University Press, 2017; 160 pp. In a telling aside in in her first book, Political Theory and the Displacement of Politics (1993), political theorist Bonnie Honig notes that “Arendtian action runs the risk of starting from nowhere and encountering or engaging nothing at all” (Honig 1993, 123). This is because, “Arendt sometimes seems to assume that political space has to be an empty site, situated in a stable place … rather than an unstable fissure in an otherwise highly ordered and settled practice or identity.” In Honig’s re-reading of Arendt there is no “properly political” space of action, closed off from the messiness of the private sphere, with all of the exclusions on the basis of gender, race, class, and disability that this entails. Instead, precisely because the space of action is not restricted to one domain, nor determined in advance, action’s generative power can be used to “proliferate the sites” within which action is possible. Insistence on the irrepressibility of action is one of the characteristic gestures of Honig’s “agonism”—one that posits inexhaustible forms of world-building under conditions that otherwise seem to deny its possibility, what Arendt famously called “loss of world.” In her newest book, Public Things: Democracy in Disrepair (2017), Honig reflects on the status and stakes of this project today. In Public Things, a series of lectures first offered in Sydney in 2013, Honig takes up the permanent entanglement of even the most improbable forms of action with political worldliness, finding our messy, disowned, ongoing implication in remainders and [End Page 286] ruins worthy of attention, and offering a distinctive form of care for the world. Thinking anew about the capacity that Arendt granted to objects to “stabilize a world fit for human inhabitation” (34), Honig refocuses her critical attention on the worldly things themselves under conditions of contemporary “loss of world,” with an emphasis on the rampant privatization and neoliberalization of the last decades. Democracy, Honig writes, is “rooted in common love for, antipathy to, and contestation of public things” like infrastructure, libraries, prisons, museums, and monuments. Without public things, “action in concert is undone and the signs and symbols of democratic life are devitalized” (4). In this account, which draws together democratic theory and object relations theory, the world is never totally lost—it is only waiting to be “refurnished.” The purpose of Public Things is to reconsider, under conditions of neoliberalization, the form of object relations necessary for democratic politics, the specific role of public things in democratic relations, and to rethink the conditions of political action from this perspective. Neoliberalism’s drive to privatize everything has not quelled our object-attachments, although it has placed them under strain. Following recent work under the heading of “new materialism,” a sustained focus on what Honig calls “thinging out loud” offers us not just the stabilizing function of objects, but also their unexpected vitality, their ability to hold us and disrupt us, to reflect in material, historical ways the forms of our investments in them. Building on Arendt’s account of the inter-est, the political space in which we simultaneously drawn together and held apart as though gathered around a large table, the Arendt of Public Things is specifically attuned to the democratic elements of object relations, their ability to constitute a public perspective, to “hold and be held.” In this sense, democratic objects relations can be opposed to object fetishism, which rejects love for the world in favor of the love of home, the love of self, or (we might assume, although Honig doesn’t name it) the pitfalls of the love of only one’s own people (47). With an idiosyncratic materialism, Honig puts Arendt brilliantly into conversation with an unexpected interlocutor, the twentieth-century British psychoanalyst Donald Winnicott. As Honig writes, “The wager of these lectures is that these two thinkers’ unexpectedly convergent ideas about stability, adhesion, attachment, resilience, concern and care … can be usefully extended to think about specifically political and public things in democratic contexts” (3). The text hopes both to...