The aim of my article is to relate Roberto Esposito’s reflections on Europe to his more recent proposal of instituent thought. I will try to do so by focusing on three theoretical cornerstones of Esposito’s thought: the first concerns the evidence of a link between Europe, philosophy and politics. The second is deconstructive: it highlights the inadequacy of the answers of the most important contemporary ontological-political paradigms to the European crisis, as well as the impossibility of interpreting this crisis through theoretical-political categories such as sovereignty. The third relates more directly to the proposal of a new political ontology, which Esposito defines as instituent thought. Esposito’s discussion of political theology is the central theoretical nucleus of this study. This discussion will focus, in particular, on the category of negation, from which any political ontology that is based on pure affirmativeness or absolute negation is criticized. In his opinion, philosophical theories developed on the basis of these assumptions have proved to be incomplete or ineffective in relation to the current European and global philosophical and political crisis. Esposito therefore perceives the urgent need to propose a line of thought that is neither negatively destituent (post-Heideggerian), nor affirmatively constituent (post-Deleuzian, post-Spinozian), but instituent (neo-Machiavellian), capable of thinking about order through conflict (the affirmative through the negative). Provided that we do not think of the institution statically–in a conservative sense–but dynamically, as constant instituting in which conflict can become an instrument of a politics increasingly inspired by justice.

我这篇文章的目的是将罗伯托·埃斯波西托对欧洲的思考与他最近提出的制度思想联系起来。我将尝试通过关注埃斯波西托思想的三个理论基石来做到这一点：第一个涉及欧洲、哲学和政治之间联系的证据。第二个是解构的：它强调了当代最重要的本体论政治范式对欧洲危机的回答不足，以及无法通过主权等理论政治范畴来解释这场危机。第三个更直接地涉及一种新的政治本体论的提议，埃斯波西托将其定义为制度性思想. 埃斯波西托对政治神学的讨论是本研究的核心理论核心。本次讨论将特别关注否定的范畴，任何基于纯粹肯定或绝对否定的政治本体都会受到批评。在他看来，在这些假设的基础上发展起来的哲学理论在当前的欧洲和全球哲学和政治危机中被证明是不完整或无效的。因此，埃斯波西托意识到迫切需要提出一种既不是消极破坏性（后海德格尔式），也不是肯定性构成（后德勒兹式、后斯宾诺斯式）而是制度性（新马基雅维利式）的思想路线，能够思考秩序通过冲突（通过否定的肯定）。前提是我们不是静态地——在保守的意义上——而是动态地认为这种制度是不断的制度，在这种制度中，冲突可以成为越来越受到正义启发的政治工具。