There is growing agreement that, in liberal societies, it is becoming untenable to deny same-sex couples equal access to marriage and the rights it confers. As I will show, it is certainly untenable from the perspective of liberal political philosophy. Yet it has also often been noted—with good reason— that these rights are caught up with a series of significant dangers and difficulties, including the potential reification of identities queer critique has long sought to trouble and the displacement of what, drawing on the work of Jacques Ranciere, I call a queer politics of “dissensus” by a new “homonormative” consensus. In itself, however, a straight-forward rejection of samesex marriage, along with the norms and normativities it doubtless helps reproduce, would do little to contest the operations of power that animate them. This much is recognized even by some of marriage’s most trenchant queer critics (see, e.g., Halberstam 2013: 8).1 The recent rapid rise in support for same-sex couples’ access to the rights marriage confers likely derives, in part, from the material and emotional precariousness experienced in these times of political economic crisis and from neoliberalism’s steady elimination of less privatized forms of security. As such, a queer politics of dissensus today would need to entail processes of “de-individualization” and the production of new collective political subjects, ones that are capable of demanding rights shareable in ways that create greater space for queer forms of life, including those illegible to the institution of marriage. This would require discursive and rhetorical interventions that mobilize combinations of demands—including some that not

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同性婚姻与异端的酷儿政治

越来越多的人认为，在自由社会中，拒绝同性伴侣平等获得婚姻及其赋予的权利变得站不住脚。正如我将要表明的，从自由主义政治哲学的角度来看，这当然是站不住脚的。然而，人们也经常注意到——有充分的理由——这些权利陷入了一系列重大的危险和困难，包括身份的潜在物化在雅克·朗西埃 (Jacques Ranciere) 的著作中，我通过新的“同质化”共识将酷儿政治称为“分歧”。然而，就其本身而言，直接拒绝同性婚姻，以及它无疑有助于复制的规范和规范，对激发他们活力的权力运作几乎无济于事。甚至一些最尖锐的婚姻批评家也承认这一点（例如，参见 Halberstam 2013: 8）。1 最近对同性伴侣获得婚姻权利的支持迅速上升，部分原因可能是在这些政治经济危机时期以及新自由主义稳步消除私有化程度较低的安全形式时所经历的物质和情感上的不稳定。因此，当今异见的酷儿政治需要“去个体化”过程和新集体政治主体的产生，这些主体能够要求以为酷儿生活方式创造更大空间的方式共享的权利，包括那些难以辨认的婚姻制度。