To see the other types of publications on this topic, follow the link: Agamben.
Journal articles on the topic 'Agamben'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Agamben.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
Snoek, Anke. "Agamben’s Foucault: An overview." Foucault Studies, no. 10 (November 1, 2010): 44. http://dx.doi.org/10.22439/fs.v0i10.3123.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full text
5
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.
Full textAbstract:
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.
6
Gu, Jakwang. "A Comparative Study on Agamben’s Art and Rancière’s Aesthetics." Criticism and Theory Society of Korea 29, no. 3 (October 31, 2024): 5–31. http://dx.doi.org/10.19116/theory.2024.29.3.5.
Full textAbstract:
A comparative study on Agamben’s art and Rancière’s aesthetics will bring an understanding that Agamben proposes a new community through art and Rancière presents an idea of a new community through aesthetics. Agamben starts with Plato’s presentation of paradigm based on the relation between aisthesis and an-aisthesis which has been forgotten since Aristotle. Agamben claims to recuperate Plato’s paradigm with the relation between aisthesis and an-aisthesis. Rancière, critical of Plato, begins with a critique of Plato’s community-centered distribution of the sensible. Rancière raises a critique of Plato with the claim that Plato’s method of distributing the sensible delimits and determines ways of life in community. Agamben’s art accommodating the relation between the sensible and the in-sensible will present a way leading to coming community with recuperation of form-of-life. Rancière’s aesthetics dis-mantles Plato’s and Aristotle’s methods of distribution of the sensible by responding to the sensible without any presupposition, which will establish coming community of the sensible. Agamben proposes in-operativity as in an-aisthesis in Plato, which will bring in coming community. Rancière believes that through ‘dis-’ of the sensible, coming community of the sensible will come into being. Agamben’s ‘in-’ and Rancière’s ‘dis-’ are performed during subjectification by subject-less subjects.
7
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.
Full textAbstract:
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.
8
Bleeden, David. "One Paradigm, Two Potentialities: Freedom, Sovereignty and Foucault in Agamben’s Reading of Aristotle’s ‘δύναμις’ (dynamis)". Foucault Studies, № 10 (1 листопада 2010): 68. http://dx.doi.org/10.22439/fs.v0i10.3125.
Full textAbstract:
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.
9
Goriainov, Oleg. "Deactivating Theology: Agamben and Postsecularity." Philosophical Literary Journal Logos 33, no. 6 (2023): 39–62. http://dx.doi.org/10.17323/0869-5377-2023-6-39-62.
Full textAbstract:
Within the framework of postsecular discourse, Giorgio Agamben’s thought occupies an unobvious position: on the one hand, his philosophical project is inextricably linked to the theological tradition of thought; on the other hand, his thought is nourished by a critical impulse that is often labeled atheistic. The ambiguity of such a position is problematic because of the fact that in a post-secular context, that is, a situation in which all thought casts a theological shadow, a clear idea of what atheistic philosophy is today is lost. In order to understand how Agamben manages to simultaneously accept the premises of postsecularity, not to return to the Enlightenment model of atheism, and to take a critical stance towards religion and theology, the article proposes an analysis of his method. The author seeks to understand the meaning and basis of the attitude of deactivation and neutralization of the theological apparatus constantly found in Agamben’s texts. For this purpose his work The Sacrament of Language. An Archaeology of the Oath is read and seen as the main text that reveals the specificities of Agamben’s relationship with theology. The analysis of this work, as well as Nicole Loraux’s study of the phenomenon of the oath in antiquity, allows us to show how Agamben manages to transcend the boundaries of postsecularity: by identifying the primacy of the experience of language and its attendant divisions in relation to religion, law and politics, Agamben argues that critical procedure must be embodied in a particular use of language. These experiences of use are the practices of philosophy and poetry, which in Agamben’s thought play the role of the basis for the critique of theology. Agamben concretizes these forms of linguistic experience through the notions of profanation and parody, the application of which deactivates the theological apparatus. The article concludes with an illustration of the method of parody through the example of the peculiarity of the reception of Simone Weil’s thought in Agamben’s texts.
10
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.
Full textAbstract:
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.
11
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.
Full textAbstract:
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.
12
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.
Full textAbstract:
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
13
Peterson, Richard. "Agamben." Radical Philosophy Review 21, no. 1 (2018): 201–8. http://dx.doi.org/10.5840/radphilrev201841688.
Full text
14
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.
Full textAbstract:
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.
15
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.
Full textAbstract:
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.
16
Noland, Carrie. "Ethics, Staged." Performance Philosophy 3, no. 1 (June 25, 2017): 67. http://dx.doi.org/10.21476/pp.2017.31165.
Full textAbstract:
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?
17
Prozorov, Sergei. "Living à la mode." Philosophy & Social Criticism 43, no. 2 (August 20, 2016): 144–63. http://dx.doi.org/10.1177/0191453716662500.
Full textAbstract:
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.
18
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.
Full textAbstract:
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.
19
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.
Full textAbstract:
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.
20
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.
Full textAbstract:
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.
21
Székely, Örs. "An-archia és oikonomia a szervezeti kérdésben." Kellék. Filozófiai folyóirat, no. 70 (December 30, 2023): 131–48. http://dx.doi.org/10.61901/kellek.2023.70.08.
Full textAbstract:
Subverting Carl Schmitt’s thesis on secularisation, Agamben identifies the oikonomia/economy as the agent that governs the Christian conception of community, history and eternal life. In this gesture, Agamben questions the nature of political action by interweaving two great traditions, Christianity and communism, interested in human emancipation and linked in their contradictions. Beyond the reconstruction of Agamben’s query I will indicate the possible answers through the interpretation of other related texts from these two traditions of thought.
22
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.
Full textAbstract:
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.
23
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.
Full textAbstract:
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.
24
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.
Full textAbstract:
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.
25
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.
Full textAbstract:
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
26
Cremer, Douglas. "Understanding Agamben." European Legacy 23, no. 4 (January 31, 2018): 435–40. http://dx.doi.org/10.1080/10848770.2018.1430927.
Full text
27
Bartoloni, Paolo. "Giorgio agamben." Angelaki 13, no. 1 (April 2008): 51–63. http://dx.doi.org/10.1080/09697250802156067.
Full text
28
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.
Full textAbstract:
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.
29
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.
Full textAbstract:
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.
30
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.
Full textAbstract:
<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>
31
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.
Full textAbstract:
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.
32
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.
Full textAbstract:
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.
33
Park, Moonjung. "The biopolitics of ‘Italian theory’ and ‘community’ discourses: Focusing on Agamben and Esposito." Criticism and Theory Society of Korea 28, no. 2 (June 30, 2023): 171–92. http://dx.doi.org/10.19116/theory.2023.28.2.171.
Full textAbstract:
Esposito’s “immune paradigm” and Agamben’s concepts of “Homo sacer” and “biosecurity” have gained increasing attention in the wake of the coronavirus 2019 pandemic. The biopolitics presented by these Italian philosophers has been discussed actively on a global scale and not merely in the Italian context. This study aims to examine whether Agamben and Esposito’s discourse on community can be universalized. Agamben and Esposito represent the individuality and non-mainstreamness of Italian philosophy, called “Italian theory,” which Negri visualized in The Italian Difference in 2005. This is different from the so-called European universal philosophy. To this end, this study examines the individuality and non-mainstreamness of Italian philosophy in the construction of modern philosophy as well as the boundaries and characteristics of what is now known as “Italian theory.” It further discusses the ways in which Agamben and Esposito’s collective discourse, which represents it, has been discussed on a global scale.
34
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.
Full textAbstract:
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”.
35
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.
Full textAbstract:
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.
36
Rocha, Denise. "Reflexões filosóficas e literárias sobre a pandemia na Carta ao Coronavírus (22 de março de 2020) do timorense Dadolin Murak." Navegações 16, no. 1 (April 27, 2023): e43799. http://dx.doi.org/10.15448/1983-4276.2023.1.43799.
Full textAbstract:
O objetivo do estudo “Refl exões filosóficas e literárias sobre a pandemia na Carta ao Coronavírus (22 de março de 2020) do timorense Dadolin Murak” é apresentar, de um lado, o contexto sociopolítico da eclosão da pandemia do COVID-19, as medidas de emergência decretadas pelas autoridades internacionais e timorenses, bem como a negação da pandemia por Giorgio Agamben e a crítica contrária de Yara Frateschi; e, de outro, analisar o texto literário, segundo as reflexões sobre o esgotamento (Pelbart) e a melancolia (Agamben), e as facetas do individualismo e as da solidariedade. Além disso, será objeto de consideração o papel do intelectual engajado (Sartre), ativista ou escritor, que se posiciona diante de distintas questões sociais. Murak desmente a falácia de Agambem sobre a invenção da pandemia.
37
Mendes, Danilo, and Felipe de Queiroz Souto. "Fundamento e Linguagem." Sacrilegens 21, no. 2 (February 12, 2025): 12–25. https://doi.org/10.34019/2237-6151.2024.v21.47228.
Full textAbstract:
Qual o fundamento da linguagem? Partindo desta questão, Agostinho em sua obra De Magistro e Agambem em seu seminário sobre A linguagem e a morte tentam articular uma resposta. Enquanto Agostinho se mantém num argumento teológico e aponta este fundamento no Mestre, o próprio Deus que sustenta a linguagem; Agamben articula uma reflexão heideggeriana para pensar a ausência de fundamento da linguagem e a manutenção da sua pendência. Embora os autores estejam em tempos tão distantes e filosofam de forma diferente entre si, ambos estão pensando sobre o mesmo problema e este é o fio condutor deste artigo. Para concentrar a objetividade da discussão, utilizamos os textos apresentados de Agostinho e Agamben e da hermenêutica filosófica para o desenvolvimento do debate.
38
Brum Neto, Benjamim. "“God Has Not Died, He Became Government”: Use-of-Oneself and Immanence in Giorgio Agamben’s Work." Philosophies 9, no. 4 (July 27, 2024): 112. http://dx.doi.org/10.3390/philosophies9040112.
Full textAbstract:
This article delves into the theme of the death of God in Giorgio Agamben’s work from a political perspective, seeking to interpret the notion of “God” in Agamben through the concepts of “government” and “transcendence”. Although Agamben does not extensively address the theme of the death of God, my hypothesis is that by continually dealing with the ethical and political legacy of Western theology, it is possible to conceive the death of God as an unconsummated political horizon, but that it is yet to come. In this sense, the first two sections of the text provide a review of the theme of governance of men and governance of oneself in Agamben’s work, engaging in dialogue with Schmitt, Peterson, Heidegger, Foucault, and Plato, as well as the concepts of transcendence oikonomia, technology, and care. The last two sections of the text explore Agamben’s response to this diagnosis. Agamben’s philosophical proposal is presented through a dialogue with Spinoza and Stoicism, with the central concept being the idea of use of oneself, which is linked to the notions of immanence, Ungovernable, and anarchy.
39
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.
Full textAbstract:
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.
40
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.
Full textAbstract:
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.
41
Zsupos, Norbert. "A felszabadulás ígérete. A szubjektivitás problémája Agamben és Badiou Szent Pál-értelmezésében." Kellék. Filozófiai folyóirat, no. 70 (December 30, 2023): 109–30. http://dx.doi.org/10.61901/kellek.2023.70.07.
Full textAbstract:
In this paper, I will explore the problem of subjectivity in the philosophy of Giorgio Agamben and Alain Badiou, based on their interpretations of Saint Paul. In Agamben’s reading, St. Paul’s letters have a messianic structure that can be linked to a specific form of subjectivation, closely related to the concept of “vocation” or “calling” (klētós). In Badiou’s case, the political universality introduced in the Pauline letters is explained through the ontological relation between the concepts of event and truth. In Agamben’s and Badiou’s thought, the concepts of subject and subjectivity appear in a different conceptual framework, despite sharing the same starting point. The Badiouian approach aims to present the messianic motivation found in the writings of St. Paul from an ontological and political perspective through which the concepts of event and subject are related. Agamben situates the messianic klētós on a political basis from which he connects the linguistic expressions of the Pauline letters to the problem of subjectivization. Despite their different ontological framework, Agamben and Badiou offer an emancipatory political-philosophical perspective whose conceptual constitution is both the universality of the event and the ‘remainder’ (resto) of subjectivity based on difference through a specific linguistic expression, the hōs mē.
42
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.
Full textAbstract:
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.
43
Agamben, G. "The Potency of Thought." Versus 3, no. 2 (November 27, 2023): 6–23. http://dx.doi.org/10.58186/2782-3660-2023-3-2-6-23.
Full textAbstract:
This publication is the first translation into Russian of a text that is key to understanding Giorgio Agamben’s philosophical project. First presented in the form of a paper at a conference in Lisbon in 1987, this text is known to the general reader under the title “On Potentiality”, published in the English-language collection Potentialities (1999). The translation is based on an expanded and refined version of the text, which was first published in Italian in 2005. The article is a detailed commentary on two key concepts of Aristotle’s philosophy — potentiality (dynamis) and actuality (energeia) — clarifying the relationship between them, which plays a key role in Agamben’s works. Wondering about the ontological status of the statement “I can,” Agamben shows that one of the most important forms of potency (potenza) is the experience of deprivation. Clarifying the mode of existence of this kind of experience leads Agamben to the fundamental aporia of the Aristotelian theory of potency, according to which every capacity/potency is at the same time its own incapacity/impotency. The proposed archaeology of the concepts of Aristotelian philosophy aims to highlight not only the ontological but also the ethical and political problems of the Western tradition of thought rooted in this aporia. Agamben links the proposed solution to the posed problem with the development of a mode (modality) of being that prevents every capacity/potency from being fully exhausted in action (actualization). By reading the Aristotelian doctrine of potency as an archaeology of subjectivity, Agamben lays the foundations for his own concept of form-of-life, which is central to his Homo Sacer project.
44
García López, Daniel J. "AGAMBEN <em>VERSUS</em> AGAMBEN." Anales de la Cátedra Francisco Suárez 43 (December 27, 2009): 337–42. http://dx.doi.org/10.30827/acfs.v43i0.834.
Full text
45
Ilyés, Zalán-György. "A lehetetlenség kategóriájának politikai ontológiai jelentőségéről Giorgio Agamben filozófiájában." Erdélyi Múzeum 86, no. 4 (2024): 36–56. https://doi.org/10.36373/em-2024-4-3.
Full textAbstract:
Dolgozatom kiindulópontjául az az agambeni gondolat szolgál, miszerint „[a]míg a lehetőség új és koherens ontológiája nem kerül a tettre és annak a lehetőséghez való viszonyára alapított ontológia helyére […], addig a szuverenitás apóriájától mentes politikai elmélet elképzelhetetlen marad”. Ha ma, a Homo Sacer című főművének megírása után szinte harminc évvel úgy gondoljuk, Agamben megállapítása helyes és az általa kitűzött feladat vállalandó, tisztáznunk kell, hogy a filozófus meddig jutott e politikai elmélet elgondolásában. Ahhoz azonban, hogy ezt megtegyük, előbb arra a kérdésre kell választ találnunk, hogy sikerült-e kidolgoznia egy, a célnak megfelelő, „új és koherens” lehetőségontológiát, és ha igen, ez az ontológia hogyan működik. Bár terjedelmi okokból eme ontológia működésének maradéktalan feltérképezésére nincs lehetőségünk, kiemelhetjük néhány fontosabb elemét, a tisztánlátás reményében. Dolgozatomban amellett érvelek, hogy a lehetetlenség kategóriája kulcsfontosságú jelentőséggel bír Agamben politikai ontológiájában, hisz azon túl, hogy lehetővé teszi a lehetőség kategóriájának önmagában és önmagaként való megragadását (s ezáltal radikálisan kétségbe vonja az aktualitás primátusát), eszközül szolgál a megvalósulás eseményének radikális újragondolásához. Ahogy azt tanulmányom elején is megjegyzem, dolgozatom írása során igyekeztem szem előtt tartani Agamben tulajdonképpeni célját, így értekezésem politikai filozófiai kontextualizálása mellett a lehetetlenség kategóriájának esztétikai, etikai és politikai implikációira is reflektálok.
46
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.
Full textAbstract:
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.
47
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.
Full textAbstract:
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.
48
Rauch, Malte Fabian. "An-arche and Indifference." Philosophy Today 65, no. 3 (2021): 619–36. http://dx.doi.org/10.5840/philtoday2021520410.
Full textAbstract:
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.
49
Farafonova, D. "“The Mind Dipping the Pen in the Ink of Thought”: On the Russian Translation of the Term Potenza and Its Meaning in Giorgio Agamben’s Ontology." Versus 3, no. 2 (November 27, 2023): 151–64. http://dx.doi.org/10.58186/2782-3660-2023-3-2-151-164.
Full textAbstract:
This article aims to explore the significant implications of the term potenza in Giorgio Agamben’s thought. The concept of potency holds a unique place in Agamben’s thinking strategy: it serves as a way of thinking within his own philosophy while coinciding with it. Through the theoretical assimilation of this category, Agamben performatively fulfills the aim of his thought, which is the return of thought to the realm of potency. Drawing upon Aristotle, Albert the Great, and Averroes, Agamben establishes the true essence of potency. It is crucial to consider the range of meanings that the content of this concept disperses into over time in Western thought. The Russian language, in this regard, reflects the situation with its modern counterparts in other European languages, such as “possibility,” “power,” “strength,” and “capacity.” The article begins with an analysis of translation difficulties stemming from the original semantic richness of the concept, which tends to be lost in modern language equivalents. It then delves into the problematic nature of potency, a key focus in Agamben’s philosophy. The article argues that the core of Agamben’s philosophical exploration is partly determined by the performative striving to actualize thinking in the mode of potency.
50
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.
Full textAbstract:
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.