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Nascimento, Daniel Arruda. "Agamben contra Agamben; Agamben versus Agamben." Sofia 11, no. 2 (September 17, 2022): e11238862. http://dx.doi.org/10.47456/sofia.v11i2.38862.
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Intenciona o presente artigo revisar em perspectiva o conceito de vida nua, tomando como fonte primeira o livro que o traz como protagonista, Homo sacer: il potere sovrano e la nuda vita, sem negligenciar outras aparições conceituais relevantes no conjunto da obra, especialmente em L’uso dei corpi. Longe de pretender requentar a apresentação do conceito ou tentar expressá-lo de modo mais inteligível, queremos desfazer uma confusão interpretativa provocada pelo próprio texto de Giorgio Agamben, no original italiano, que algumas vezes distingue claramente vida nua de vida natural ou zoé, outras vezes as equiparam equivocadamente. Deixaremos nas linhas que se seguem que o texto do filósofo romano venha em auxílio e contra o seu próprio texto, para demonstrar que vida nua difere de existência biológica. Preparamos assim a investigação proposta em um projeto de pesquisa que foi denominado por mim de Por uma vida nua, no qual se objetiva encontrar o outro lado da vida nua, elaborar um conjunto de reflexões que anele pela defesa de alternativas éticas e políticas que levem em consideração a nudez tal como pode ser filosoficamente e positivamente compreendida. Abstract The present article intends to review the concept of bare life in perspective, taking as its primary source the book that features him as the protagonist, Homo sacer: il potere sovrano e la nuda vita, without neglecting other relevant conceptual appearances in the whole of the work, especially in L'uso dei corpi. Far from intending to revive the presentation of the concept or try to express it in a more intelligible way, we want to dissolve an interpretative confusion caused by Giorgio Agamben's own text, in the original Italian, which sometimes clearly distinguishes bare life from natural life or zoé, at other times wrongly equated them. In the following lines, we will allow the text of the Roman philosopher to come to the aid and against his own text, to demonstrate that bare life differs from biological existence. Thus, we aim to prepare the investigation proposed in a research project that I called For a bare life, in which the objective is to find the other side of bare life and to elaborate a set of reflections that yearn for the defense of ethical and political alternatives that considers nudity as it can be philosophically and positively understood.
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Jessen, Mathias Hein. "Agamben, Agamben og mere Agamben: Eden og nøgenheden." Slagmark - Tidsskrift for idéhistorie, no. 65 (March 9, 2018): 184–88. http://dx.doi.org/10.7146/sl.v0i65.104138.
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Snoek, Anke. "Agamben’s Foucault: An overview." Foucault Studies, no. 10 (November 1, 2010): 44. http://dx.doi.org/10.22439/fs.v0i10.3123.
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This article gives an overview of the influence of the work of Michel Foucault on the philosophy of Agamben. Discussed are Foucault’s influence on the Homo Sacer cycle, on (the development) of Agamben’s notion of power (and on his closely related notion of freedom and art of life), as well as on Agamben’s philosophy of language and methodology. While most commentaries focus on Agamben’s interpretation of Foucault’s concept of biopower, his work also contains many interesting references to Foucault on freedom and possibilities—and I think that it is here that Foucault’s influence on Agamben is most deeply felt. This article focuses on the shifts Agamben takes while looking for the Entwicklungsfähigkeit in the work of Foucault.
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Rahmawati, Damay, and Ecclisia Sulistyowati. "Teori Filsafat Politik Agamben dalam Karya Sastra: Bare Life dan Homo Sacer." Stilistika: Jurnal Pendidikan Bahasa dan Sastra 15, no. 1 (January 31, 2022): 146. http://dx.doi.org/10.30651/st.v15i1.10766.
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Agamben Theory of Political Philosophy in Literature Work: Bare Life and Homo Sacer ABSTRAKPenelitian ini menyajikan gagasan dan teori sosio-politik Agamben seputar kedaulatan negara dan hak asasi manusia, untuk memberikan pandangan dan perbandingan dalam hubungannya dengan teori-teori pada ilmu sosial dan sastra. Agamben adalah salah satu filsuf yang muncul di era modern, yang mana pemikirannya berkaitan dengan filsuf besar pendahulunya, seperti Michel Foucault dan Hannah Arendt yang juga dibahas di dalam penelitian ini. Oleh karena itu, hubungan antara konsep-konsep pemikiran mereka pun dipresentasikan dalam penelitian ini, beserta konsep politik Agamben yang diaplikasikan dalam artikel kritik sastra. Berdasarkan data-data yang didapatkan melalui studi pustaka ditemukan penggambaran dari istilah bare life dan homo sacer yang merupakan pandangan Agamben terhadap kualitas manusia sebagai individu. Agamben menunjukkan bahwa kedaulatan negara dapat mengubah status manusia menjadi tanpa hak asasi maupun hak politik di bawah kekuasaannya, yang mana penerapannya pun dapat ditemukan dalam beberapa karya sastra, yang dibahas dalam artikel kritik sastra.Kata kunci: Agamben, Kedaulatan Negara, Homo Sacer, Bare Life, Hak Asasi Manusia ABSTRACTThis study provides Agamben’s socio-political ideas and theory regarding sovereignty and human right, to give a deeper insight and comparison in the relation of social theory and literary studies. Giorgio Agamben is one of modern philosopher, which his thoughts are connected to other previous philosophers, such as Michel Foucault and Hannah Arendt who are also discussed in this study. Thus, the connections between their concepts are presented in this study, along with the Agamben political concepts which is applied in literary criticism articles. Based on the data obtained from library research is found the depictions of the terms bare life and homo sacer which Agamben’s view of human qualities as individuals. Agamben shows that sovereignty can change human status to be without human rights or political rights under its power, which the implementation can be found in several literature works that are discussed in critical literary articles.Keyword: Agamben, Sovereignty, Homo Sacer, Bare Life, Human Rights.
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Peterson, Richard. "Agamben." Radical Philosophy Review 21, no. 1 (2018): 201–8. http://dx.doi.org/10.5840/radphilrev201841688.
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Knudsen, Nicolai Krejberg. "Agambens kairologi:." Slagmark - Tidsskrift for idéhistorie, no. 72 (August 15, 2015): 109–26. http://dx.doi.org/10.7146/sl.v2015i72.107205.
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This article argues that Giorgio Agamben’s conceptions of kairos (the decisive moment) and messianic time are essentially to be understood in terms of experience. This becomes clear when we identify the methodological similarities between Agamben’s reading of Paulus in The Time That Remains and Heidegger’s lectures on Paulus from 1920-21: the doctrine of kairology is different from any eschatology, insofar as it involves an instantaneous modulation of our factical conditions, rather than a removal of them (always yet) to come. In this way, I argue that Agamben echoes Heidegger’s conception of formal indication and enactment-sense. But whereas Heidegger understood this modulation as an anticipatory resoluteness, in which Dasein identifies itself with its calling, Agamben emphasizes the very impossibility of such an identification. This is indeed a decisive difference between Agamben and Heidegger. I show, however, that Agamben phrases this difference in a language that recalls Heidegger’s thought, thus implicitly suggesting that the emancipatory potential of his philosophy is to be understood as the experiential enactment of an impotentiality that undermines any factical condition and any social identity.
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Sawczyński, Piotr. "Giorgio Agamben—A Modern Sabbatian? Marranic Messianism and the Problem of Law." Religions 10, no. 1 (January 1, 2019): 24. http://dx.doi.org/10.3390/rel10010024.
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The article analyzes the influence of the kabbalistic doctrine of Sabbatianism on the messianic philosophy of Giorgio Agamben. I argue against Simon Critchley that Agamben’s critique of the sovereign law is not inspired by Marcion’s idea of the total annihilation of law but by Sabbatai Zevi’s project of deactivating its repressive function. I further argue that Agamben also adopts the Sabbatian idea of Marranic messianism, which makes him repeatedly contaminate the Jewish tradition with foreign influences. Although this strategy is potentially fruitful, it eventually leads Agamben to overemphasize antinomianism and problematically associate all Jewish-based messianism with the radical critique of law. In the article, I demonstrate that things are more complex and even in the openly antinomian works of Walter Benjamin—Agamben’s greatest philosophical inspiration—Jewish law is endued with some emancipatory potential.
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Bleeden, David. "One Paradigm, Two Potentialities: Freedom, Sovereignty and Foucault in Agamben’s Reading of Aristotle’s ‘δύναμις’ (dynamis)." Foucault Studies, no. 10 (November 1, 2010): 68. http://dx.doi.org/10.22439/fs.v0i10.3125.
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This piece considers especially the concept of potentiality in Agamben, and how it is indebted to and present in Foucault’s thought. It draws on Aristotle to highlight important aspects of potentiality and to consider Agamben’s interpretation of it. The paper thus indicates some of the important ontological and methodological aspects of the relations between Foucault and Agamben.
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Östman, Lars. "AGAMBEN. NAKED LIFE AND NUDITY." DANISH YEARBOOK OF PHILOSOPHY 45, no. 1 (August 2, 2010): 71–88. http://dx.doi.org/10.1163/24689300_0450105.
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The Italian thinker Giorgio Agamben has achieved large international recognition since his first book in the homo sacer-project, Homo sacer. Il potere sovrano e la nuda vita, was published in 1995. The project’s basic aim is to try and understand the fundamental relation between man and power, politics and theology, which Agamben gives the name biopolitics. Such a politics, Agamben writes in the introduction, is the very fundamental element of Western metaphysics, “because it occupies the threshold in which the articulation between the living and logos is accomplished.” With relentless stringency scholars and researchers have analysed Agamben’s perhaps most famous concept, naked life, and related it to the history of religion, philosophy of law etc. The philosopher himself never thought that his term naked life would achieve such fame, as he said at a small conference at Iuav. However, what has been given less attention, if any, is the most obvious part in that concept: nudity. This holds the key, nonetheless, to understand Agamben’s thinking, because nudity is that very threshold holding together, as well as separating, life and logos, man and animal. Perhaps this is one of the reasons, if not needs, for Agamben writing a book with the telling title: Nudità. Centre in the present article is to discuss Agamben’s concept of nudity alongside that of naked life in thematizing the term shame which is central in this regard. Furthermore, the attempt to argue in favour of a conceptual use of the metaphor-naked life-shall also be unfolded.
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Taylor, Rachael C. "The Use of Bodies by Giorgio Agamben." Excursions Journal 7, no. 1 (January 24, 2020): 1–5. http://dx.doi.org/10.20919/exs.7.2017.232.
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This article reviews Giorgio Agamben's ninth installment in his Homo Sacer series, The Use of Bodies by Giorgio Agamben, translated by Adam Kotsko. The review considers Agamben's political philosophy framing of the body with reference to existentialist philosophy.
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Fuggle, Sophie. "Excavating Government: Giorgio Agamben’s Archaeological Dig." Foucault Studies, no. 7 (September 7, 2009): 81. http://dx.doi.org/10.22439/fs.v0i7.2638.
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This paper looks at the development of certain Foucauldian concepts and themes within the work of the Italian philosopher, Giorgio Agamben. Where Agamben is well-known for his critique of biopower in Homo Sacer, his recent work a more complex engagement with Foucault both in terms of his subject matter, governmentality and economy (oikonomia), and his critical methodology, most notably, his reaffirmation of the value of Foucault’s archaeological method. Focusing on three of Agamben’s recent publications, Signatura Rerum: Sul Metodo, Il regno e la gloria. Per una genealogia teologica dell'economia e del governo and What is an Apparatus?, the article looks first at Agamben’s development of Foucault’s archaeological method within his own concept of the signature. It then goes on to consider Agamben’s identification of an economic theology in contradistinction to Schmitt’s political theology and how Agamben’s discussion of collateral damage might be related to Foucault’s notion of security as developed in Security, Territory, Population. Finally, the article considers how Agamben links Foucault’s notion of ‘dispositif’ [apparatus] to an economic theology of government, calling for the development of counter-apparatuses in a similar way to Foucault’s call for ‘resistances.’ The article concludes by considering both the benefits and the limitations of Agamben’s engagement with Foucault.
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Žukauskaitė, Audronė. "NUO BIOPOLITIKOS PRIE BIOFILOSOFIJOS: M. FOUCAULT, G. AGAMBENAS, G. DELEUZE’AS." Problemos 84 (January 1, 2013): 84–98. http://dx.doi.org/10.15388/problemos.2013.0.1776.
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Straipsnyje analizuojamos biopolitikos sampratos, suformuluotos Michelio Foucault ir Giorgio Agambeno darbuose. Foucault biopolitiką apibrėžia kaip galios ir gyvybės santykį, kuris istoriškai kinta: suvereno turimą galią pakeičia disciplininė galia, o pastarąją – biopolitika. Biopolitikos atsiradimą Foucault tiesiogiai sieja su kapitalizmo raida ir ekonominiais procesais, todėl politinę teoriją jis siūlo keisti politine ekonomija. Agambenas, priešingai, biopolitiką suvokia kaip kvaziontologinę sąlygą: jo manymu, biopolitinių kūnų produkavimas ir tą produkavimą pagrindžianti išimties būklė apibrėžia tiek senąsias imperijas, tiek šiuolaikines demokratijas. Toks išimtinai negatyvus biopolitikos suvokimas verčia klausti, kaip įmanoma pasipriešinti galiai ir kokios galimos tokio pasipriešinimo formos. Tiek Foucault, tiek Gilles’is Deleuze’as teigia, kad galiai priešinasi būtent tai, ką ji siekia pajungti, – pati gyvybė. Tačiau svarbu suvokti, jog biopolitinė galia ir gyvybinė galia yra visiškai kitokios prigimties, todėl yra nebendramatės. Taigi gyvybės galia turi būti apibrėžiama remiantis naujomis sąvokomis, kurios perimamos iš Deleuze’o filosofijos. Straipsnyje siekiama suformuluoti gyvybės filosofijos, arba biofilosofijos, pagrindines charakteristikas bei atskleisti, kaip įmanomas pasipriešinimas galiai.Pagrindiniai žodžiai: biopolitika, gyvybė, biofilosofija, Foucault, Agamben, Deleuze From Biopolitics to Biophilosophy: M. Foucault, G. Agamben, G. DeleuzeAudronė Žukauskaitė AbstractThe essay analyzes the notions of biopolitics in Foucault’s and Agamben’s works. Foucault defines biopolitics as the result of the relationship between power and life, which has been changing constantly throughout history: the sovereign power has been replaced by disciplinary power, and the latter has been replaced by biopolitics. Foucault connects the emergence of biopolitics with the development of capitalism and economical processes, and this is why he prefers to speak in terms of political economy rather than political theory. By contrast, Agamben interprets biopolitics as a quasi-ontological condition: he claims that the production of biopolitical bodies which is legitimated by the state of exception characterizes both archaic empires and contemporary democracies. These negative notions of biopolitics necessarily raise the question of how the resistance to biopolitics is possible. Both Foucault and Deleuze point out that when power takes life as the object of its manipulation, it is life itself which is turned against power. It is important to stress that biopolitical power and the power of life are not different poles of the same power but are of different nature. Thus the power of life needs to be conceptualized in different terms which are taken from Deleuzian philosophy. The article seeks to define these terms and conceptualize the philosophy of life or biophilosophy, and in this way tries to answer the question of how resistance to power is possible.Keywords: biopolitics, life, biophilosophy, Foucault, Agamben, Deleuze
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Lemke, Thomas. "“A Zone of Indistinction” – A Critique of Giorgio Agamben’s Con-cept of Biopolitics." Outlines. Critical Practice Studies 7, no. 1 (April 16, 2005): 3–13. http://dx.doi.org/10.7146/ocps.v7i1.2107.
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This article reconstructs Giorgio Agamben’s concept of biopolitics and discusses his claim that the camp is the “matrix of modernity”. While this thesis is more plausible than many of his critics do admit, his work is still characterised by diverse theoretical problems. My critique will concentrate on the legalistic concept of biopolitics that Agamben endorses and on his formalistic idea of the state. This reading of Agamben leads to a surprising result. By focussing on the repressive dimensions of the state and the sovereign border between life and death, Agamben’s work remains committed to exactly that juridical perspective that he so vividly criticizes.
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Noland, Carrie. "Ethics, Staged." Performance Philosophy 3, no. 1 (June 25, 2017): 67. http://dx.doi.org/10.21476/pp.2017.31165.
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This article stages a dialogue between Giorgio Agamben�s theory of gesture and the 2016 reconstruction of Merce Cunningham�s 1964 choreography, Winterbranch. This juxtaposition encourages a comparison between Agamben's and Cunningham's respective approaches to the semiotics of dance, the way that dance can generate meaning but also evade meaning in a way that Agamben deems "proper" to the "ethical sphere." For Agamben, dance is composed of what he calls "gestures" that have "nothing to express" other than expressivity itself as a "power" unique to humans who have language. For Cunningham, dance is composed of what he calls "actions," or at other times "facts"�discrete and repeatable movements sketched in the air that reveal the "passion," the raw or naked "energy" of human expressivity before that energy has been directed toward a specific expressive project. I will look more closely at what Cunningham means by "actions," and to what extent they can be considered "gestures" in Agamben's terms; I will also explore the "ethical sphere" opened by the display of mediality, the "being-in-a-medium" of human beings. What, then, do dance gestures expose that ordinary gestures do not? Why would such an exposure be �ethical� in Agamben�s terms? And why would (his notion of) the ethical rely on a stage?
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Prozorov, Sergei. "Living à la mode." Philosophy & Social Criticism 43, no. 2 (August 20, 2016): 144–63. http://dx.doi.org/10.1177/0191453716662500.
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The publication of The Use of Bodies, the final volume in Giorgio Agamben’s Homo Sacer series, makes it possible to take stock of Agamben’s project as a whole. Having started with a powerful critique of the biopolitical sovereignty as the essence of modern politics, Agamben concludes his project with an affirmative vision of inoperative politics of form-of-life, in which life is not negated or sacrificed to the privileged form it must attain, but rather remains inseparable from the form that does nothing but express it. The article begins by reconstituting the non-relational logic that Agamben develops in order to render inoperative the existing apparatuses of ontology, ethics and politics. We then address the dimension of lifestyle as a new key domain of Agamben’s work, in which biopolitics may be recast in an affirmative key of form-of-life. While Agamben is better known for sceptical and scornful statements about contemporary liberal democracies, we shall argue that his affirmative biopolitics, characterized by destituent power, resonates with Claude Lefort’s understanding of democracy as structured around the ontological void and epistemic indeterminacy. In the conclusion we question the viability of this biopolitical democracy, focusing on Agamben’s example of the Nocturnal Council in Plato’s Laws.
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Berkey, Kimberly Matheson. "Arché-ic: Secularization in Giorgio Agamben’s “Homo Sacer” series." Reflexão 43, no. 2 (May 10, 2019): 189. http://dx.doi.org/10.24220/2447-6803v43n2a4347.
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This paper puts Agamben in conversation with the topic of secularization. The fit between thinker and topic is quite natural, given that Agamben frequently approaches modernity through a theological archive, takes secularization narratives as the contrast space for his own account of intellectual history, and regularly discusses secularization through the lens of signatures. The result is that his work ends up revising secularization narratives by relocating the source of modernity in a deeper metaphysical regime rather than a past historical moment. The paper begins first by outlining Agamben’s engagement with secularization theorists and concepts throughout the Homo Sacer series. Next, I sketch Agamben’s ontological picture, exploring the “arché” as the backdrop for his analysis of secularization as a signature. I conclude with three ways Agamben’s work might reconfigure our conversations about the secular and allow engagement with new theoretical partners. By turning our attention away from the binaries of religious/secular to the third option represented by the messianic, Agamben revises traditional narratives about the decline of metaphysics, broadens our alternatives beyond the overly-narrow constraints represented by someone like Charles Taylor, and opens the beginnings of a possible rapprochement with postcolonial accounts of modernity.
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Pacewicz, Krzysztof. "Zboczony seks jako bioopór. Między Foucaultem a Agambenem." Przegląd Socjologii Jakościowej 12, no. 1 (February 29, 2016): 92–106. http://dx.doi.org/10.18778/1733-8069.12.1.06.
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Seks i seksualność odgrywają ważną rolę w teoriach biopolityki Michela Foucaulta i Giorgia Agambena. Dzięki teoretycznemu podziałowi biopolityki na dwie dziedziny: zoopolitykę (politykę ciał) i etopolitykę (politykę zachowań) można dostrzec, jak głęboko różnią się omawiane teorie: Agamben skupia się bowiem raczej na zoopolityce, Foucault zaś – na etopolityce. Z tego wynikają ich odmienne zainteresowania badawcze. Foucault analizuje przede wszystkim typową (etopolityczną) medycynę, seksuologię czy psychiatrię, a Agamben – (zoopolityczną) nazistowską eugenikę. Obaj myśliciele mają też zupełnie odmienny stosunek do ciała i w inny sposób pojmują polityczność. Z tych różnic w podstawowych założeniach wynikają odmienne koncepcje tego, na czym może polegać seksualny bioopór. Ostatecznie, obaj myśliciele nie formułują konkurencyjnych projektów, ale raczej poruszają się na innych poziomach – myśl Foucaulta jest skupiona bardziej na seksualnej praktyce biooporu, za to Agambena – na seksualnej utopii filozoficznej. Łączy ich zaś przekonanie, że to nienormatywny, zboczony seks ma potencjał biooporu.
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Possamai, Jackeline Maria Beber. "Assinaturas que emergem da Comédia dantesca." Anuário de Literatura 22, no. 2 (December 14, 2017): 53–61. http://dx.doi.org/10.5007/2175-7917.2017v22n2p53.
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Giorgio Agamben, ao elaborar o livro Signatura Rerum (2008), afirma ser possível investigar o passado, para chegar ao paradigma, definido como um conhecimento analógico. Agamben disserta também sobre a assinatura, a linguagem do mundo, da qual se percebe o espírito interior das coisas em sua exterioridade, além de definir a arqueologia filosófica, momento em que os saberes e os discursos são constituídos. Na esteira de Michel Foucault, o filósofo italiano argumenta que a “arqueologia é a ciência das ruínas, prática, que indaga a história não pela origem, mas como a emergência do fenômeno”. (AGAMBEM, 2008, p. 121). Neste caso, da obra literária emergem fenômenos e indícios, a exemplo da Divina Comédia, de cujo poema surgem personagens da mitologia grega, filósofos e poetas, dentre os quais, o mantuano Virgílio, e outras personagens. Essas singularidades, identificadas na Comédia, são objeto para um possível entrecruzamento com o conceito de assinatura, de Agamben.
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Cremer, Douglas. "Understanding Agamben." European Legacy 23, no. 4 (January 31, 2018): 435–40. http://dx.doi.org/10.1080/10848770.2018.1430927.
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Bartoloni, Paolo. "Giorgio agamben." Angelaki 13, no. 1 (April 2008): 51–63. http://dx.doi.org/10.1080/09697250802156067.
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Manzari, Francesca. "Pour une théorie périphérique et/ou amoureuse : lectures d’Agamben, Derrida, Rancière." Interlitteraria 25, no. 2 (December 31, 2020): 422–34. http://dx.doi.org/10.12697/il.2020.25.2.13.
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For a Peripheral Theory in Love: Reading Agamben, Derrida, Rancière. The introduction of Giorgio Agamben’s book entitled Stanzas, Word and Phantasm in Western Culture is about the relationship of philosophy and poetry to knowledge in Western culture. The stanza is “the essential nucleus” of Tuscan poetry in the thirteenth century. It is actually an invention of Tuscan poets who call stanzas the parts that compose every canzone. Stanza is a word for chamber in Tuscan dialect as well as in Italian. Agamben points out that what makes possible its poetical existence is the fact that a stanza is a topos outopos, a topos which contains its own negation: it is the reality of unreality. Agamben’s thesis is that Western culture has forgotten the unitary status the Western word had until the thirteenth century. The thirteenth century could still conceive poetic activity as a philosophical one and then Western culture has known a separation between two poles that define knowledge and word. This paper aims to investigate the relationship between knowledge and words in Derrida, Rancière and Agamben.
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Manzari, Francesca. "Pour une théorie périphérique et/ou amoureuse : lectures d’Agamben, Derrida, Rancière." Interlitteraria 25, no. 2 (December 31, 2020): 422–34. http://dx.doi.org/10.12697/il.2020.25.2.13.
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For a Peripheral Theory in Love: Reading Agamben, Derrida, Rancière. The introduction of Giorgio Agamben’s book entitled Stanzas, Word and Phantasm in Western Culture is about the relationship of philosophy and poetry to knowledge in Western culture. The stanza is “the essential nucleus” of Tuscan poetry in the thirteenth century. It is actually an invention of Tuscan poets who call stanzas the parts that compose every canzone. Stanza is a word for chamber in Tuscan dialect as well as in Italian. Agamben points out that what makes possible its poetical existence is the fact that a stanza is a topos outopos, a topos which contains its own negation: it is the reality of unreality. Agamben’s thesis is that Western culture has forgotten the unitary status the Western word had until the thirteenth century. The thirteenth century could still conceive poetic activity as a philosophical one and then Western culture has known a separation between two poles that define knowledge and word. This paper aims to investigate the relationship between knowledge and words in Derrida, Rancière and Agamben.
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Jessen, Mathias Hein. "Forvaltningen af det bestående:." Slagmark - Tidsskrift for idéhistorie, no. 72 (August 15, 2015): 17–35. http://dx.doi.org/10.7146/sl.v2015i72.107199.
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The article investigates Giorgio Agamben’s turn to, and radicalization of, Foucault’s concept of governmentality, which Agamben argues constitutes a ’decisive point’ in the Homo sacer-series. The article shows that in the investigation of the Trinitarian oikonomia, Agamben finds the point of intersection between the ‘totalizing procedures’ of the state and ‘individualizing techniques’ of biopolitics thereby disclosing the ‘zone of indistinction’ between sovereignty and government and politics and economy, which constitutes power in the West. Furthermore, the article argues that Agamben shows how the economy is not something distinct from politics, encroaching on its logic, but rather how the governmental paradigm of the West constitutes the continual administration of the given, the continual and perpetual government of the economy and thereby of the existing economic and political power-relations.
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Gonçalves, José Mário. "The Heretic As Homo Sacer." Caminhos 15, no. 1 (October 18, 2017): 110. http://dx.doi.org/10.18224/cam.v15i1.5969.
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O HEREGE COMO HOMO SACER
Resumo: o artigo analisa a condição do herege, conforme é definida pelos escritores cristãos antigos, em especial Agostinho de Hipona (354-430), à luz da figura do homo sacer, insacrificável e matável, a “vida que não merece ser vivida” como apresentada na obra de Giorgo Agamben.
Palavras-chave: Herege. Homo Sacer. Agostinho De Hipona. Giorgio Agamben.
Abstract: the paper discusses the condition of heretic, as defined by the ancient Christian writers, mainly Augustine of Hippo (354-430), in the light of the figure of homo sacer, which cannot be sacrificed and yet may be killed, “a life that does not deserve to be lived” as presented in the Giorgo Agamben’s work.
Keywords: Heretic. Homo Sacer. Augustine of Hippo. Giorgio Agamben
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Indrajaya, Ferdinand. "Homo Sacer sebagai Figur Politis dan Kaitannya dengan Dunia Pendidikan Tinggi." Humaniora 2, no. 1 (April 30, 2011): 335. http://dx.doi.org/10.21512/humaniora.v2i1.3021.
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Article is an outcome from writer’s reflection from his reading on Homo Sacer, Sovereign Power and Bare Life, a book by Giorgio Agamben, an Italian 20th century philosopher. The reading concerns with the three chapters which are Homo Sacer, The Ambivalence of The Sacred, and The Sacred Life, and also the preface of chapters. Generally, this article proposes two main things. First, Agamben’s description on Western modern political practice, developed from the Greek until today. Second, writer’s reflection on educational system in Indonesia, especially the higher education level in nowadays, through Agamben’s perspective. Structurally, article is divided into three parts. First, the Preface, is a general view to Agamben’s political thought which will stand as a background to the second part from this article, Homo Sacer. On the third part, Education as Bare Life, is writer’s reflection on higher education system in Indonesia borrowing the political perspectives from Agamben.
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Stratton, Jon. "The Trouble with Zombies: Bare Life,Muselmännerand Displaced People." Somatechnics 1, no. 1 (March 2011): 188–208. http://dx.doi.org/10.3366/soma.2011.0013.
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This article considers the increase in media representations of zombies during the first decade of the 2000s. It argues that a connection can be read between the new preoccupation with zombies and anxieties over the apparent threat posed by those without rights attempting to enter Western countries. The article sets up a theoretical argument using the work of Giorgio Agamben. Taking on board Agamben's discussion of ‘bare life’, the article follows Agamben in making a link between this idea and the Muselmann, the Jew reduced to the walking dead in the concentration and death camps. For Agamben, bare life is central to the functioning of the modern state. The article suggests that bare life is a way of connecting the Muselmann with the zombie as that monster has been elaborated in films since George Romero's Night of the Living Dead (1968). Indeed, where Agamben argues that the werewolf was the characterising monster of the premodern era, this article argues that the zombie is the characterising monster of the modern era. The article goes on to make the connection between bare life, Muselmänner, zombies and displaced people, most commonly understood as asylum seekers.
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Wincław, Dawid. "Czy bezosobowa tożsamość jest możliwa? O „zdemaskowanej” idei osoby Giorgio Agambena." Annales Universitatis Mariae Curie-Sklodowska, sectio I – Philosophia-Sociologia 42, no. 1 (February 20, 2018): 55. http://dx.doi.org/10.17951/i.2017.42.1.55.
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<p>„Osoba” to pojęcie bardzo stare i silnie osadzone w filozofii. Przemierzyło ono długą drogę semantycznego rozwoju i – jak twierdzi Giorgio Agamben, którego poglądy w tym artykule autor pragnie zreferować – niektóre z tych okresów wciąż w oddziaływaniu tego pojęcia są żywe. Włoski filozof próbuje dowodzić, że nie jest to zwykły słownikowy termin, lecz pojęcie o niemal performatywnej mocy. W niniejszym artykule autor próbuje prześledzić za Agambenem liczne konteksty, którym to pojęcie zawdzięcza swoje istnienie (filozofia starożytna, teatr, chrześcijaństwo, prawo rzymskie, nowożytność), a szczególnie pierwotne znaczenie słowa ‘osoba’, tj. ‘maska’, które pozostaje z nim w bliskim pokrewieństwie, jeśli nie jest z nim tożsame. Na koniec autor próbuje w kilku słowach nakreślić mglisty jeszcze i dość niejasny projekt Agambena – filozofii, która tożsamość buduje w oparciu o inne niż „osoba” kategorie.</p>
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Pontin, Fabricio. "Shame, de-subjectivation and passivity – on the metaphysics of the Self in Levinas and Agamben." Veritas (Porto Alegre) 63, no. 1 (April 23, 2018): 190. http://dx.doi.org/10.15448/1984-6746.2018.1.30069.
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This article provides a relation between the problem of shame in both Levinas and Agamben, focusing, for the most part, in the development of Levinas' metaphysics and its relation to the emotional tonality of shame in three works: "On Escape", "Time and the Other" and "Otherwise than Being". In stressing the unique take that Levinas has on metaphysics, I try to point at the tension between Jewish and Greek thought in Levinas, and his option for a radical notion of a situated understanding of the "ethical". Hence my interest in contrasting Levinas and Agamben, as Agamben's appropriation of Levinas' lexicon in his "Remnants of Aushwitz" places the subject in a political, and material, position which is ultimately uncompatible with Levinas' situational and metaphysical take on the self.***Vergonha, des-subjetivização e passividade – a metafísica do Eu em Levinas e Agamben***Este artigo fornece uma relação entre o problema da vergonha tanto em Levinas como em Agamben, focando principalmente, no desenvolvimento da metafísica de Levinas e sua relação com a tonalidade emocional da vergonha em três trabalhos: "De l'évasion", "Le Temps et l'Autre, "e" Autrement qu'être ou Au-delà de l'essence". Ao enfatizar perspectiva única que Levinas tem da metafísica, aponto tensão entre o pensamento judeu e grego em Levinas e sua opção por uma noção radical de uma compreensão situada do "ético". Daí o meu interesse em contrastar Levinas e Agamben, particularmente como a apropriação de Agamben do léxico de Levinas em seu "O que restou de Aushwitz" coloca o assunto em uma posição política e material, que, em última análise, é incompatível com a tomada de posição e metafísica de Levinas.
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Di Gesu, Andrea. "Agamben’susesof Wittgenstein: An overall critical assessment." Philosophy & Social Criticism 45, no. 8 (December 2, 2018): 907–29. http://dx.doi.org/10.1177/0191453718814879.
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Agamben has often made explicit references to the reflexion of Wittgenstein: it is thus surprising to note that this important influence of his philosophy has been almost completely ignored. In this article, my aim is to propose an overall assessment of Agamben’s interpretation of Wittgenstein’s philosophy. In order to do so, I have isolated two themes where Wittgenstein’s influence is particularly evident: namely, the concepts of Irreparable and Form-of-life. My thesis is that, while regarding the first, Agamben proposes an original interpretation of a major topic of the Tractatus – that is, the mystical –, the second is not associable with the namesake Wittgensteinian concept. The reason of this misunderstanding is due to the fact that Agamben interprets the concept of form of life with the same theoretical framework he used in his reading of the Tractatus, thus ignoring the shift of paradigm which divides it from the subsequent Wittgensteinian philosophy.
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Mortensen, Jacob Bliddal. "Giorgio Agambens Paulus og “the return of religion”." Dansk Teologisk Tidsskrift 79, no. 4 (December 10, 2016): 243–60. http://dx.doi.org/10.7146/dtt.v79i4.105798.
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In recent years, the Italian philosopher Giorgio Agamben has received more and more attention. Political philosophers increasingly discuss his political philosophy, and theologians and biblical scholars discuss his book on Paul and Paul’s letter to the Romans. This article situates the work of Agamben (especially on Paul) within a broader philosophical and theoretical context. Furthermore, it provides an interpretation of Agamben’s Paul in relation to his concept of “messianism” and in relation to a broad movement within continental philosophy called “the return of religion”. Finally, this article discusses some of the hermeneutical implications of a “philosophical Paul” or a “Paul ofthe philosophers”.
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JONES, EMMA R. "In the Presence of the Living Cockroach: The Moment of Aliveness and the Gendered Body in Agamben and Lispector." PhaenEx 2, no. 2 (December 12, 2007): 24–41. http://dx.doi.org/10.22329/p.v2i2.235.
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In this paper, I consider Giorgio Agamben's critique of Heidegger's understanding of animality, using Clarice Lispector's novel The Passion According to G.H. as an illustration. I argue that the present (living) moment itself separates the human from the animal for Heidegger, because, as Agamben notes, Heidegger subsumes this moment under the notion of "animal captivation" and thus fails to think the spontaneity of "bare life." But while Agamben goes on to argue that the creation of the human/animal binary is the primary move of the "anthropological machine," I argue that the man/woman dichotomy is equally basic and equally destructive.
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Nguyen, Duy Lap. "Stupidity and the Threshold of Life, Language and Law in Derrida and Agamben." Derrida Today 12, no. 1 (May 2019): 41–58. http://dx.doi.org/10.3366/drt.2019.0196.
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This paper examines Jacques Derrida's deconstruction of Giorgio Agamben's account of the history of bio-politics in the Beast and the Sovereign. In this account, the ‘threshold of bio-political modernity’ is identified with the collapse of an allegedly immemorial distinction between life and the law. According to Derrida, however, this in-distinction between life and the law, which supposedly marks the historical emergence of the bio-political, is in fact an originary event. Agamben, therefore, announces a bio-political modernity that has always already existed. In this essay, I argue that Derrida, in the Beast and the Sovereign, fails to grasp the significance of one of the principal figures employed in Agamben's theory of the bio-political, the ‘threshold’. This figure, which Agamben opposes, elsewhere in his writings, to the Derridean notion of difference/deferral, does not refer to either an historical beginning or something that has always already existed. Rather, the threshold is defined as a particular moment in which an originary phenomenon becomes a decisive historical norm. In his ‘history’ of the bio-political, therefore, Agamben identifies the modernity of the latter in terms of the historical normalization of an in-distinction between law and life that has always already occurred.
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Watkin, William. "The Time of Indifference: Mandelstam's Age, Badiou's Event, and Agamben's Contemporary." CounterText 2, no. 1 (April 2016): 85–99. http://dx.doi.org/10.3366/count.2016.0041.
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There has been little direct discussion between perhaps the two leading philosophers of our age: Alain Badiou and Giorgio Agamben. Yet both men have written about the same poem by Osip Mandelstam, ‘The Age’, around the topic of time. Significantly, Agamben's response, written after Badiou's, is a subtle and damning critique of Badiou's conceptualisation of time, in particular extended across the categories of the modern, the contemporary, and the now or the event – although it never actually mentions Badiou by name. In this paper the lens of the central role of indifference in the work of both is used to present alternating and competing views as to the nature of modern, contemporary, and ‘now’ time. Specifically, a contrast is drawn between Badiou's use of indifference as both quality-neutral and absolutely non-relational, and Agamben's application of the indifferent suspension of the temporal signature as such. The paper concludes that while Badiou uses temporal indifference to question and problematise the idea of modern time as ‘now’, through a theory of the event, Agamben appears to go further. Rather than analyse the nature of modern time, the contemporary and the now through his reading of Mandelstam, Agamben uses Mandelstam's poem to suspend the Western conception of time as a line composed of points in its entirety.
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Li, Victor. "Giorgio Agamben, J. G. Farrell’sThe Singapore Grip, and the ColonialDispositif." Cambridge Journal of Postcolonial Literary Inquiry 3, no. 3 (September 2016): 361–78. http://dx.doi.org/10.1017/pli.2016.25.
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In his Afterword toThe Singapore Grip, J. G. Farrell thanks Giorgio and Ginevra Agamben for suggesting the phrase that became the title of his novel. What can we make of this surprising and unexpected connection between an Anglo-Irish author’s novel about colonial Singapore on the eve of its fall to the Japanese army during World War II and Agamben’s writings on biopolitics? Despite the serendipitous nature of the encounter between the two writers and the lack of any causal relation between their works, my paper argues that there is an unacknowledged affinity that allows us to open them up to what Agamben calls theirEntwicklungsfähigkeit, “the locus and the moment wherein they are susceptible to development,” thereby bringing out the biopolitical elements in Farrell’s novel and turning Agamben’s insights intodispositifsor biopolitical apparatuses in the direction of the analysis of colonial rule.
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Boyer, Charles. "Agamben et Auschwitz." L’enseignement philosophique 60e Année, no. 1 (January 1, 2010): 20–26. http://dx.doi.org/10.3917/eph.601.0020.
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Gignac, Alain. "L’économie selon Agamben." Théologiques 27, no. 1 (2019): 167. http://dx.doi.org/10.7202/1066576ar.
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Mills, Catherine. "Agamben and Colonialism." Critical Philosophy of Race 4, no. 1 (March 1, 2016): 139–42. http://dx.doi.org/10.5325/critphilrace.4.1.139.
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Gignac, Alain. "L’économie selon Agamben." Théologiques 27, no. 2 (2019): 197. http://dx.doi.org/10.7202/1069138ar.
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Sharpe, Matthew. "Only Agamben cansaveus?" Bible and Critical Theory 5, no. 3 (October 2009): 40.1–40.20. http://dx.doi.org/10.2104/bc090040.
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Eaglestone, Robert. "Agamben and Authenticity." Law and Critique 20, no. 3 (August 12, 2009): 271–80. http://dx.doi.org/10.1007/s10978-009-9056-z.
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Nascimento, Daniel Arruda. "Agamben e o Castelo Kafkiano/Agamben and the Kafkian Castle." Pensando - Revista de Filosofia 3, no. 6 (January 21, 2013): 1. http://dx.doi.org/10.26694/pensando.v3i6.853.
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As linhas que se seguem são dedicadas à análise de um dos romances mais conhecidos de Franz Kafka: O castelo (Das Schloss). Nosso fio condutor será o esforço de interpretação que Giorgio Agamben tributa ao romance em seu Nudità, publicado em 2009. Serão três os momentos do texto: antes de escutarmos o filósofo italiano, um capítulo introduz a discussão pelo viés da questão dos símbolos e dos gestos. O segundo explora então a tese de Agamben confrontando-a com outras leituras. O terceiro enfrenta o inevitável tema da burocracia, presente como um coração pulsante em toda a obra. As considerações finais querem não só recuperar parte do que foi dito mas oferecer os contornos de uma concepção de mundo que arrisca ainda, contra todas as previsões, confiar na ação humana. Em um âmbito mais geral, pretendemos contribuir para a compreensão do modo de recepção da obra do autor checo na recente produção do filósofo italiano, expondo o grau de relevância e a particularidade de sua interpretação, bem como investigar em que medida a obra do primeiro pode ser utilizada como campo de experimentações para as hipóteses filosóficas do segundo.
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Rodríguez Arratia, Nelson Cristián. "Signatura rerum. Sobre el método." Hermenéutica Intercultural, no. 22 (July 4, 2014): 205. http://dx.doi.org/10.29344/07196504.22.551.
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Reseña del libro: “Signatura rerum. Sobre el método”Giorgio AgambenEd. Adriana Hidalgo, Buenos Aires, 2009ISBN: 978-987-1556-17-5El siguiente libro que presentamos corresponde a uno de los últimos estudios realizados o construidos por el filósofo italiano Giorgio Agamben.
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Almeida, Cléber Ranieri Ribas de. "O Aberto: O Homem e o Animal de Giorgio Agamben – Uma Tentativa Hipertextual/The Open: The man and the animal of Giorgio Agamben - A hypertext attempt." Pensando - Revista de Filosofia 4, no. 7 (November 8, 2013): 1. http://dx.doi.org/10.26694/pensando.v4i8.1418.
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O artigo se propõe elaborar uma exegese do livro O Aberto: o Homem e o Animal, de Giorgio Agamben, de maneira a expor o argumento central da obra bem como situar o autor na Filosofia Política contemporânea. Para Agamben, o aberto não se situa unicamente numa analítica fenomenológico-existencial do ser: politicamente, o lugar privilegiado de movimentação desse conceito situa-se especificamente na biofilosofia dos graus do orgânico. A definição desses graus torna-se cada vez mais imprecisa à medida em que se propõe distinguir o limite entre o que é o animal e o que é o humano. A inovação de Agamben na abordagem dessa questão, portanto, está no modo como ele politiza o tema do aberto e o situa numa zona estratégica entre a zoologia e as políticas do homem. A entificação do tema, o aberto, não é para o autor um índice de conspurcação cientificista; é, antes, um índice de incessante politização, isto é, realocação conceitual, modulação disciplinar e institucionalização jurídica. Agamben não quer apenas uma ciência da política, mas também uma política da ciência, entendendo a ciência como lugar soberano de mobilização, manipulação e controle dos corpos. Numa palavra, a ciência, especificamente, a biofilosofia e as ciências do homem, são legisladoras da decisão pública acerca do que é homem. E quem decide o que é o homem, decide ex ante, qual política e qual moral deve dispor sobre a ordem pública.Abstract: This paper aims to do an exegesis of Giorgio Agamben´s book The Open: the Man and the Animal, in order to expose its central point as well as to contextualize the author in Contemporary Political Philosophy. According to Agamben the open is not situated only in a phenomenological-existential analytics of being: politically the privileged place of that concept is specifically on the biophilosophy of organic grades. The definition of those grades becomes more and more imprecise as long as it aims to distinguish the limit between the man and the animal. The innovation of Agamben is the way how he politizes the subject of open and places it on a strategic zone between the zoology and the politics of man. Agamen does not want only a science of the political, but alson a politics of science by understanding the science as a sovereign place of mobilization, manipulation, and control of bodies. In a word, the science, especially the biophilosophy and the human sciences, are legislators of public decision about what man is. And who decides what the man is, do it ex ante which politics and which moral should rule over the public order. Keywords: Agamben, mankind, animal, biophilosophy.
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Rauch, Malte Fabian. "An-arche and Indifference." Philosophy Today 65, no. 3 (2021): 619–36. http://dx.doi.org/10.5840/philtoday2021520410.
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This essay explores Giorgio Agamben’s engagement with Reiner Schürmann, focusing in particular on their ontological understanding of anarchy. Setting out from the lacuna in the literature on this issue, it gives a close reading of the passages where Agamben addresses Schürmann, interrogates the role of of arche in Agamben’s works and links his interest in Schürmann to his long-standing critique of Derrida. Tracing these issues through Agamben’s and Schürmann’s texts, it becomes apparent that both authors operate with a strikingly similar approach, while adumbrating different understandings of the rapport between arche, anarchy and difference. Specifically, the essay argues that Schürmann’s work can be seen as an incisive reference point in Agamben’s recent theory of “destituent potential” by focusing on the epilogue of The Use of Bodies. Here, arche and anarchy are positioned as the basic operative categories of the entire Homo Sacer project, while the concept of “true anarchy,” developed in critical dialogue with Schürmann, turns into its philosophical vanishing point. With and against Schürmann’s attempt to think anarchy as an interruption of identity through difference, Agamben develops his notion of anarchy as as a suspension of difference, that is, as in-difference.
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Tagma, Halit Mustafa. "Homo Sacer vs. Homo Soccer Mom: Reading Agamben and Foucault in the War on Terror." Alternatives: Global, Local, Political 34, no. 4 (October 2009): 407–35. http://dx.doi.org/10.1177/030437540903400403.
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In the past decade there have been efforts to understand the war on terror through the writings of Michel Foucault and Giorgio Agamben. Some analyses reify certain concepts employed by Foucault and Agamben. Others do not accurately represent the actual occurrence of violence at ground level. Without claiming to present a sovereign gaze on the literature and the reading of sovereign violence in places such as Guántanamo, this article argues that there are at least three central elements that philosophers and theorists might want to reconsider in connection with sovereignty, biopower, and subjectivity: that there is a Derridean logic at play between sovereignty and biopower; that there is a connection between sovereignty and subjectivity informed by a “dangerous connection” between power and knowledge; and that sovereignty is informed by a classifying and hierarchizing regime characteristic of a regime of truth. Although Agamben claims to correct Foucault, he betrays important methodological and epistemological elements of Foucault's work. Nevertheless, there are elements in Agamben's work that can shape our understanding of a “biopolitical reading” of our contemporary era.
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Gere, Charlie. "The Loss of Boredom and the End of the Human." CounterText 1, no. 3 (December 2015): 289–303. http://dx.doi.org/10.3366/count.2015.0024.
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This paper looks at the role of boredom as central to the emergence of the human, and at its disappearance in our hypermediated culture. It does so through the works of Giorgio Agamben, in particular his discussions of the apparatus and of Stimmung, mood; his engagement with Heidegger's notion of boredom as Stimmung; and Agamben's radical reading of Aristotle's understanding of potentiality. Finally through a consideration of the relation between Agamben and John Cage and other avant-garde artists working with the idea of boredom, this paper examines the role of art in allowing boredom to reveal the fundamental inoperativity of the human, something that the culture of contemporary distraction and hypermediation disavows.
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Di Chiro, Antonio. "Filosofia, politica e società ai tempi della pandemia. Agamben e la «paranoia della ragione»." Revista Portuguesa de Filosofia 77, no. 2-3 (September 23, 2021): 617–42. http://dx.doi.org/10.17990/rpf/2021_77_2_0617.
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In this essay we will try to analyze the thought of the philosopher Giorgio Agamben on the pandemic. The aim of the work is twofold. On the one hand, we will try to demonstrate that Agamben’s positions on the pandemic are not to be understood as mere extemporaneous statements, but as integral parts of his philosophy. On the other hand, we will try to show how these positions are based on a deeply paranoid and anti-scientific vision, since Agamben believes that the effects of the epidemic have been exaggerated by the centers of power in order to create a “state of exception” that allows to crumble social life and to use the fear of poverty as a tool to dominate society. We will try to demonstrate that it is precisely starting from the critique of Agamben’s positions that it is possible to rethink a philosophy and a politic to come and a new reorganization of social and intimate relations between human beings.
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Szanto, Edith. "SAYYIDA ZAYNAB IN THE STATE OF EXCEPTION: SHIʿI SAINTHOOD AS “QUALIFIED LIFE” IN CONTEMPORARY SYRIA." International Journal of Middle East Studies 44, no. 2 (April 16, 2012): 285–99. http://dx.doi.org/10.1017/s0020743812000050.
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AbstractAccording to Giorgio Agamben, a “state of exception” is established by the sovereign's decision to suspend the law, and the archetypical state of exception is the Nazi concentration camp. At the same time, Agamben notes that boundaries have become blurred since then, such that even spaces like refugee camps can be thought of as states of exception because they are both inside and outside the law. This article draws on the notion of the state of exception in order to examine the Syrian refugee campcumshrine town of Sayyida Zaynab as well as to analyze questions of religious authority, ritual practice, and pious devotion to Sayyida Zaynab. Though Sayyida Zaynab and many of her Twelver Shiʿi devotees resemble Agamben's figure ofhomo sacer, who marked the origin of the state of exception, they also defy Agamben's theory that humans necessarily become animal-like, leading nothing more than “bare lives” (orzoē) in states of exception.
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Quigley, Gabriel. "Laying Bare: Agamben, Chandler, and The Responsibility to Protect." Analyses/Rereadings/Theories: A Journal Devoted to Literature, Film and Theatre 3, no. 2 (January 1, 2015): 51–58. http://dx.doi.org/10.18778/2353-6098.3.10.
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This paper demonstrates the hidden similarities between Raymond Chandler’s prototypical noir The Big Sleep, and the United Nations Responsibility to Protect (R2P) document. By taking up the work of philosopher Giorgio Agamben, this paper shows that the bare life produces the form of protection embodied by Philip Marlowe in Chandler’s novel and by the United Nations Security Council in R2P. Agamben’s theorizing of the extra-legal status of the sovereign pertains to both texts, in which the protector exists outside of the law. Philip Marlowe, tasked with preventing the distribution of pornographic images, commits breaking-and-entering, withholding evidence, and murder. Analogously, R2P advocates for the Security Council’s ability to trespass laws that safeguard national sovereignty in order to prevent “bare” atrocities against human life. As Agamben demonstrates, the extra-legal position of the protector is made possible by “stripping bare” human life. This paper also gestures towards limitations of Agamben’s thought by indicating, through a comparison of these two texts, that bare life produces states of exception as the object of protection rather than punishment.
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Scheibenberger, Sarah. "»Destruktion der Ästhetik«?" Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 62, no. 1 (2017): 156–70. http://dx.doi.org/10.28937/1000107640.
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1970 erscheint Giorgio Agambens Erstlingswerk L’uomo senza contenuto (Der Mensch ohne Inhalt), wo dieser eine »Destruktion der Ästhetik« einfordert. Diese nämlich verstelle die Erfahrung der Kunst als des ursprünglichen Raumes unseres »Tuns«, indem sie Kunst entweder von der Passivität des Rezipienten oder von zweckgeleiteter künstlerischer Produktivität her auffasse. Von Nietzsches Begriff des Künstlers aus und in Auseinandersetzung mit Heideggers Nietzsche-Deutung entwickelt Agamben, wie der Aufsatz zeigen will, das über die Opposition Künstler-Rezipient hinausgehende anthropologische Paradigma eines interessierten Menschen, der den Sinn seines »Tuns« am Moment der Vergegenwärtigung (poiēsis) und Intensität der Erfahrung einer »Verfügbarkeit-für-nichts« statt an willentlicher Herstellung (praxis) und Konsumierung ausrichtet. Doch ist dieses Paradigma für Agamben gegenwärtig nur negativ in der paradoxen Konzeption einer »Potenz nicht zu« denkbar, die nicht in Materialität einmündet, sondern in Reflexivität, die ihre Kraft gerade aus ihrem Rhythmus der formal-kreativen Unterbrechung der Logik des Produzierens gewinnt. In The Man Without Content (1970), his first published book, Giorgio Agamben calls for a “destruction of aesthetics.” According to Agamben, aesthetics has to be overcome since it prevents the experience of art as the original and privileged space of our “doing” by splitting art into the passivity of the recipient and the purposeful artistic productivity. This article aims to show that Agamben develops, discussing Nietzsche’s concepts of the artist and Heidegger’s exegesis of Nietzsche, the anthropological paradigm of an interested man who transcends the opposition artist versus recipient and draws the sense of his “doing” from presentification (poie¯sis) and the intensity of the experience of a “being-for-itself” rather than from deliberate production (praxis) and consumption. Currently, however, this paradigm is graspable only negatively by means of the paradox conception of the “potentiality not to” that does not end up in materiality but expresses itself in reflexivity that obtains its force by the creative-formal interruption of the logic of producing.