By Agamben, Giorgio; Agamben, Giorgio; Whyte, Jessica Stephanie
Deals a extraordinary new analyzing of Agamben’s political notion and its implications for political motion within the current. not easy the universal account of Agamben as a pessimistic philosopher, disaster and Redemption proposes a examining of his political proposal during which the redemptive component of his paintings isn't really a curious apart yet as a substitute is key to his undertaking. Jessica Whyte considers his serious account of up to date politics—his argument that Western politics has been “biopolitics” in view that its inception, his critique of human rights, his argument that the country of exception is now the norm, and the paradigmatic importance he attributes to the focus camp—and exhibits that it's in the course of those catastrophes of the current that Agamben sees the opportunity of a sort of profane redemption. Whyte outlines the significance of potentiality in his try to formulate a brand new politics, examines his relation to Jewish and Christian strands of messianism, and interrogates the recent kinds of praxis that he situates inside of modern commodity tradition, taking Agamben’s inspiration as a decision for the production of latest political types
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Extra info for Catastrophe and Redemption: The Political Thought of Giorgio Agamben
In the Homo Sacer he identifies a figure in which law refers to life precisely by excluding it. The abandonment of homo sacer manifested in an absolute exposure, by virtue of which he could be killed with impunity by anyone. In a seeming paradox however, the homo sacer could not be sacrificed, and was therefore subject to a double exclusion: while the unpunishability of his killing removed the homo sacer from the sphere of human law, the ban on sacrifices excludes him from the realm of divine law.
While the first two questions lend themselves to a strictly philosophical interrogation, the question of political action, in contrast, requires attention to specific political interventions in the present. No ontology can answer the question of what it means to act politically; such a question can only be adequately answered in intimate connection with the very political action that is the object of the interrogation. There is thus a need to complement Agamben’s attempt to formulate a new ontology of potentiality with an examination of those historical and contemporary forms of praxis that seek to create new possibilities for individual and collective life.
83 Among them, Agamben’s critique is the most damning. Rights, he argues, are biopolitical instruments that enmesh naked life in the order of the nation-state, thus paving the way for the contemporary politicization of life. This account of rights is centered on an examination of the ambiguous man/citizen link that underlies modern rights declarations. ”85 While the nation-state is thus founded on the fictional subsumption of man into the citizen, what we are seeing today, he suggests, is the culmination of the separation of the rights of man from the rights 36 / CATASTROPHE AND REDEMPTION of the citizen.