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  1. When did biopolitics begin? Actuality and potentiality in historical events.Sergei Prozorov - 2022 - European Journal of Social Theory 25 (4):539-558.
    The article addresses the ongoing debate about the origins of biopolitics. While Foucault’s analysis of biopolitics approached it as a modern rationality of government, Agamben’s Homo Sacer series presented biopolitics as having a longer provenance, dating back to the antiquity. These polar positions are not mutually exclusive but coexist in these and other theories of biopolitics, which approach its object as both modern and ancient, having its chronological origin in the eighteenth to nineteenth centuries yet also possessing a prehistory of (...)
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  • (1 other version)Philosophy of education in a new key: Voices from Japan.Morimichi Kato, Naoko Saito, Ryohei Matsushita, Masamichi Ueno, Shigeki Izawa, Yasushi Maruyama, Hirotaka Sugita, Fumio Ono, Reiko Muroi, Yasuko Miyazaki, Jun Yamana, Michael A. Peters & Marek Tesar - 2022 - Educational Philosophy and Theory 54 (8):1113-1129.
    Morimichi KatoTohoku University, JapanCOVID-19 is a strange disease, which 500 years ago, amid more violent diseases, wars and famine, might not have been seen to be major threat. However, today, i...
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  • Sigmund Freud in Agamben's Philosophy.Virgil W. Brower - 2017 - In Adam Kotsko & Carlo Salzani (eds.), Agamben's Philosophical Lineage. Edinburgh: Edinburgh University Press. pp. 242-251.
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  • The profanation of revelation: On language and immanence in the work of Giorgio Agamben.Colby Dickinson - 2014 - Angelaki 19 (1):63-81.
    This essay seeks to articulate the many implications which Giorgio Agamben's work holds for theology. It aims, therefore, to examine his conceptualizations of language in light of particular historical glosses on the “name of God” and the nature of the “mystical,” as well as to highlight the political task of profanation, one of his most central concepts, in relation to the logos said to embody humanity's “religious” quest to find its Voice. As such, we see how he challenges those standard (...)
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  • Photographing the End of the World: Capitalist Temporality, Crisis, and the Performativity of Visual Objects.Andreea S. Micu - 2018 - Performance Philosophy 4 (1):39-52.
    The Depression Era collective started as several photographers and video artists joined forces in March of 2011 to create an archive of photographic images about the Greek economic crisis, amidst the social and political upheaval provoked by ongoing austerity impositions of the EU on the Greek economy. In this essay, I examine selected images from Depression Era, including images from Marinos Tsagkarakis’s series Non-Places of Transition, Yannis Hadjiaslanis’s series After Dark, Pavlos Fisakis’s series Nea Elvetia, and Georges Salameh’s series Spleen. (...)
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  • Agamben’s Coming Philosophy: Finding a New Use for Theology. [REVIEW]Michael P. A. Murphy - 2018 - International Journal of Philosophical Studies 26 (1):122-126.
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  • Citing ‘Whatever’ Authority: The ethics of quotation in the work of Giorgio Agamben.Colby Dickinson - 2014 - Educational Philosophy and Theory 46 (4):406-420.
    This article seeks to lay out an analysis of Giorgio Agamben’s central claims with regard to the formation of a theory of citationality. By juxtaposing Walter Benjamin’s theory of citations alongside his more recent, critical engagements with the Western theological tradition, Agamben sets himself the goal of redefining ethics along Levinasian lines in order to arrive at a respect for the face of ‘whatever’ being before us, the true source towards which all citations point.
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  • Contemporary theatre and the experiential.K. R. Adams - unknown
    In the context of the blurring of boundaries between club and theatre, game and theatre, and party and theatre, experiential spectatorship is spilling into the mainstream. This article starts from the recognition of the rapid rise of the experience economy as a turning point in consumer culture towards a specific appeal to the sensory body. The definition of experience in this analysis is key and a distinction is made between experience as it passes moment by moment, erlebnis, and experience as (...)
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  • Experiencing (Im)potentiality: Bollnow and Agamben on the Educational Meaning of School Practices.Joris Vlieghe - 2013 - Studies in Philosophy and Education 32 (2):189-203.
    This article explores the uses of Agamben’s philosophy for understanding the educational meaning of practices that typically take/took place at school, such as the collective rehearsal of the alphabet or the multiplication tables. More precisely, I propose that these forms of ‘practising’ show what schooling, as a particular and historically contingent institution, is all about. Instead of immediately assessing the ‘practice of practising’ in terms of learning outcomes, I turn to Bollnow’s attempt to analyze this phenomenon in a substantially educational (...)
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  • From Spontaneous Experience to the Cosmos: Arne Næss’ Phenomenology.Luca Valera - 2018 - Problemos 93.
    [full article, abstract in English; only abstract in Lithuanian] The aim of this paper is to focus on Arne Nass’s phenomenological method and some of its anthropological and cosmological implications. Nass’s Ecology, Community and Lifestyle, in fact, can be fruitfully read as an example of phenomenological inquiry, in which the notion of “spontaneous experience” plays a fundamental role. This method leads Nass to develop a “relational ontology,” in which the “ecological self” is seen as a “relational junction within the total (...)
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  • Passivity at Work. A Conversation on an Element in the Philosophy of Giorgio Agamben.Alice Lagaay & Juliane Schiffers - 2009 - Law and Critique 20 (3):325-337.
    This text is based on a staged dialogue conceived by Alice Lagaay and Juliane Schiffers, which closed the conference ‘How not to speak’ at the Centre Marc Bloch in Berlin on 22 April. Critical comments and questions emerging from the discussion that took place on that day are reflected in ‘Voice Off’.
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  • Illuminating the Radical Democratic Enlightenment. [REVIEW]Ericka Tucker - 2012 - Studies in Social and Political Thought 20:138-141.
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  • I Nomi Degli Dei: A Reconsideration of Agamben’s Oath Complex.Robert S. Leib - 2020 - Law and Critique 31 (1):73-92.
    This essay offers an exegesis and critique of the moment of community formation in Agamben’s Homo Sacer Project. In The Sacrament of Language, Agamben searches for the site of a non-sovereign community founded upon the oath [horkos, sacramentum]: an ancient institution of language that produces and guarantees the connection between speech and the order of things by calling the god as a witness to the speaker’s fidelity. I argue that Agamben’s account ultimately falls short of subverting sovereignty, however, because the (...)
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  • An Image or a “Gaping Void”: proust, benjamin, bernhard and the end of experience.Wayne Stables - 2015 - Angelaki 20 (4):37-52.
    The interest of this paper is to discover the precondition of experience. It is suggested that Walter Benjamin's meditations on Proust, as well as on the origin of the novel, lead to the verge of that discovery. A la recherche du temps perdu is less a monumental work of fiction in this view than the limit of experience – the intransmissible fact of the transience of the present – made manifest in writing. While in Proust transience gives way to its (...)
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  • The educational meaning of tiredness: Agamben and Buytendijk on the experience of (im)potentiality.Joris Vlieghe - 2016 - Ethics and Education 11 (3):359-371.
    In this article, I go deeper into the educational meaning of tiredness. Over and against the mainstream view that tiredness is an impediment for education, I show that this phenomenon is intrinsically meaningful. My arguments are based, first, on a detailed phenomenological analysis of tiredness, as proposed by Buytendijk. Tiredness can be defined as the point where lack of willpower and lack of ability become utterly indistinguishable. Second, I turn to Agamben’s genealogy of the will, which shows that willpower was (...)
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  • The limits of subtractive politics: Agamben and Rousseau’s inheritance.Sergei Prozorov - 2021 - Contemporary Political Theory 20 (3):636-656.
    The article critically engages with Giorgio Agamben’s reading of Rousseau in order to explore the affinities between the two authors’ subtractive approach to political subjectivation. In The Kingdom and the Glory. Agamben argues that Rousseau’s Social Contract reproduces, in a secularized manner, the providential paradigm of government, whose origins Agamben finds in early Christianity. This paradigm establishes a fictitious articulation between transcendent sovereignty and immanent government, presenting particular acts of government as emanating from general divine laws. We shall demonstrate that (...)
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  • Agamben and Authenticity.Robert Eaglestone - 2009 - Law and Critique 20 (3):271-280.
    The article argues that the contentious and complex concept of ‘authenticity’, which Agamben develops from Heidegger, forms a central continuity between Agamben’s earlier work, which focuses more on language and art, and his later work, which focuses more on politics. Moreover, I suggest that although this concept is often unquestioned and elided in his work, it plays a crucial role in the deep structures of his thought. Moreover, the ‘unthought concept’ of ‘authenticity’ is of concern because, while authenticity might possibly (...)
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  • Towards a Theory of Toys and Toy-Play.Alan Levinovitz - 2017 - Human Studies 40 (2):267-284.
    The distinction between toys and games is built into grammar itself: one plays games but plays with toys. Although some thinkers have recognized the importance of the distinction, their insights are often contradictory and vague, and the word toy is used unsystematically to refer to a wide range of objects and associated play-activities. To remedy this problem a phenomenological approach to play could be helpful, but those that exist rarely discuss the difference between forms of play, instead using playfulness as (...)
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  • Educational States of Suspension.Tyson E. Lewis & Daniel Friedrich - 2016 - Educational Philosophy and Theory 48 (3).
    In response to the growing emphasis on learning outcomes, life-long learning, and what could be called the learning society, scholars are turning to alternative educational logics that problematize the reduction of education to learning. In this article, we draw on these critics but also extend their thinking in two ways. First, we use Giorgio Agamben and Gilles Deleuze to posit two educational logics—tinkering and hacking, respectively—that suspend and render inoperative learning logics, expectations, and evaluative metrics. Second, we argue that contemporary (...)
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  • The Personalistic Pedagogy of Giorgio Agamben.Thomas Erling Peterson - 2014 - Educational Philosophy and Theory 46 (4):364-379.
    Agamben’s philosophy of education can be arrived at by focusing on the nexus of philology, philosophy and poetry that is prominent in his work. By exploring the functional and semantic reciprocity between these fields, one can identify diverse pedagogies: of language and the poetic voice, of infancy and history, of history redeemed (in the Benjaminian sense), of the cultural image, and of potentiality. These overlapping areas of research share the common trait of Agamben’s personalism, which embraces the view that education (...)
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  • Wittgenstein on meaning and life.David Kishik - 2008 - Philosophia 36 (1):111-128.
    This is a paper about the way language meshes with life. It focuses on Ludwig Wittgenstein’s later work, and compares it with Leo Tolstoy and Saint Augustine’s confessions. My aim is to better understand in this way what it means to have meaning in language, as well as meaning in life.
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  • The exception and the paradigm: Giorgio Agamben on law and life.William Stahl - 2020 - Contemporary Political Theory 19 (2):233-250.
    Political theorists continue to be provoked by Giorgio Agamben’s disturbing diagnosis that ‘bare life’ – human life that is excluded from politics yet exposed to sovereign violence – is not a sign of the malfunction of modern politics but rather a revelation of how it actually functions. However, despite the enormous amount of attention this diagnosis has received, there has been relatively little discussion of Agamben’s proposed ‘cure’ for the problem that he diagnoses. In this article, I analyze the three (...)
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  • Agambens kairologi.Nicolai Krejberg Knudsen - 2015 - Slagmark - Tidsskrift for Idéhistorie 72:109-126.
    This article argues that Giorgio Agamben’s conceptions of kairos 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 to come. In this way, I argue that (...)
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  • Losing time at the PlayStation: Realtime individuation and the whatever body.Adrian MacKenzie - 2000 - Cultural Values 4 (3):257-278.
    In the ways that they currently link images and bodies, online computer games are not just a new form of commodity. As toys, they also materialise a collective, historical temporality. Disjunctions in the timing and spacing of action in computer game play suggest a different kind of temporality might be involved in the formation of contemporary collectives. These games highlight the role of ‘realtime’ in the constitution of an experience of speed. Through Giorgio Agamben's notion of the whatever body, and (...)
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  • Bartleby the Example and Eros the Idea of the Work: Some considerations on Giorgio Agamben’s ‘The idea of study’.Kristof Kp Vanhoutte - 2014 - Educational Philosophy and Theory 46 (4):393-405.
    The present article investigates the rhythm of study as described by Giorgio Agamben in ‘The idea of study’, present in Idea of prose. In this short treatise, Agamben presents Melville’s scrivener Bartleby as the exemplary embodiment of study. Bartleby’s paradigmatic status, according to Agamben’s interpretation, does, however, exclude him from belonging to the ‘class of study’. Bartleby’s exclusion leads to the discovery of an unmentioned member of the ‘class of study’: Eros. The surprising absence of Eros dissolves, however, once he (...)
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  • ‘To Give an Example is a Complex Act’: Agamben’s pedagogy of the paradigm.Jacob Meskin & Harvey Shapiro - 2014 - Educational Philosophy and Theory 46 (4):421-440.
    Agamben’s notion of the ‘paradigm’ has far-reaching implications for educational thinking, curriculum design and pedagogical conduct. In his approach, examples—or paradigms—deeply engage our powers of analogy, enabling us to discern previously unseen affinities among singular objects by stepping outside established systems of classification. In this way we come to envision novel groupings, new patterns of connection—that nonetheless do not simply reassemble those singular objects into yet another rigidly fixed set or class. Agamben sees this sort of ‘paradigmatic understanding’ as our (...)
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  • Potentialism and the experience of the new.Igor Jasinski - 2016 - Ethics and Education 11 (3):352-358.
    In this paper, I argue that potentialism is uniquely able to articulate the value of educational practices that lack the kind of directionality commonly associated with educational activities. It does so by operating with radically different assumptions about the nature and value of education – assumptions that can be derived from the basic premise of progressive education that education needs to be rooted in experience. I follow here a line of thought that leads from Dewey’s notion of experience aimed at (...)
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  • Piercing the Present with the Past.Harry Harootunian - 2015 - Historical Materialism 23 (4):60-74.
    This response to Tomba’sMarx’s Temporalitieshomes in on its critical interrogation of linear conceptions of development which have distorted Marxism’s capacity to seize the present. The article foregrounds the resources on which Tomba draws, from Walter Benjamin’s theses on history to Marx’s account of the struggles over the working day, and enlists them in an encounter with the questions of unevenness, archaism and pre-capitalism in Postcolonial theory, as well as in the attempts to ‘overcome modernity’ that marked the thought and practice (...)
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  • From the cyborg to the apparatus : figures of posthumanism in the philosophy of Giorgio Agamben and the contemporary performing arts of Kris Verdonck.Kristof van Baarle - 2018 - Dissertation, Universitet Gent
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  • It’s a Profane Life: Giorgio Agamben on the freedom of im-potentiality in education.Tyson Edward Lewis - 2014 - Educational Philosophy and Theory 46 (4):334-347.
    In this article, I explore the importance of Giorgio Agamben’s theory of potentiality for rethinking education. While potentiality has been a long-standing concern for educational practitioners and theorists, Agamben’s work is unique in that it emphasizes how potentiality can only be thought of in relation to impotentiality. This moment of indistinction—what I refer to as im-potential—has important implications. First, I argue that if potentiality and impotentiality are separated from one another, the result is a stratified educational system where some students (...)
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  • The Profane Halo: Becoming Breath.Helen Frances Sharp - unknown
    Breath is a perceptual practice, a form of listening, of attending. These words begin to mark out the unique space of this thesis. It is ‘written from the breath’, a stance that breaks free of the silencing of breath in contemporary language theory. Importantly, the thesis makes the large claim that the closing down of conceptual breathing spaces in the twentieth century parallels the asphyxiation of a spiritual connection with the world. This is seen by Helen Sharp, the author of (...)
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  • Presentación. Inteligencia artificial y nuevas éticas de la convivencia.Nuria Valverde Pérez - 2021 - Arbor 197 (800):a599.
    Las tecnologías de la inteligencia artificial (IA) hacen emerger con mayor fuerza una pregunta central para la filosofía contemporánea: ¿cómo se generan los desplazamientos éticos a través de la producción de nuevas formas de convivencia tecnológica? Saber en qué consisten estos desplazamientos y si contribuyen, o no, a determinados tipos de convivencia es más urgente que precipitarse a una producción de normativa que no se enfrenta a los cambios inherentes al nuevo entorno. Pero una de las consecuencias que apuntan en (...)
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  • Response to the Review Symposium of Giorgio Agamben: Education without Ends. [REVIEW]Igor Jasinski - 2020 - Studies in Philosophy and Education 39 (2):233-237.
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  • Biocommunism or Beyond the Biopolitical Paradigm.Szymon Wróbel - 2020 - Philosophy Study 10 (5).
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  • The 'Returns to Religion': Messianism, Christianity and the Revolutionary Tradition. Part II: The Pauline Tradition.John Roberts - 2008 - Historical Materialism 16 (3):77-103.
    The central strength of the Hegelian dialectical tradition is that reason is not divorced from its own internal limits in the name of a reason free from ideological mediation and constraint. This article holds onto this insight in the examination of the recent returns to religious categories in political philosophy and political theory. In this it follows a twofold logic. In the spirit of Hegel and Marx it seeks to recover what is ‘rational in religion’; at the same time, it (...)
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  • Agency and will in Agamben’s coming politics.Gavin Rae - 2018 - Philosophy and Social Criticism 44 (9):978-996.
    Those commentators who accept that Agamben offers an affirmative political project tend to hold that its realization depends upon pre-personal messianic or ontological alterations. I argue that there is another option based around the notion of individual agency that has received relatively little attention, but which clarifies whether or not Agamben holds that the transition is one that agents can participate in. By engaging with the texts “On Potentiality,” “Bartleby, or On Contingency,” and Opus Dei, I first show that he (...)
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  • The appropriation of abandonment: Giorgio Agamben on the state of nature and the political. [REVIEW]Sergei Prozorov - 2009 - Continental Philosophy Review 42 (3):327-353.
    The paper addresses Giorgio Agamben’s affirmation of post-sovereign politics by analyzing his critical engagement with the Hobbesian problematic of the state of nature. Radicalizing Carl Schmitt’s criticism of Hobbes, Agamben deconstructs the distinction between the state of nature and the civil order of the Commonwealth by demonstrating the ‘inclusive exclusion’ of the former within the latter in the manner of the state of exception, which functions as a negative foundation of any positive order. Since the state of nature is no (...)
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  • Melanholija ali metafizika fiktivne žalosti.Rok Benčin - 2016 - Filozofski Vestnik 37 (1).
    Na sledi Badioujeve »metafizike realne sreče« razprava raziskuje psihoanalitične in filozofske razlage melanholije, z namenom razviti komplementarno metafiziko žalosti. Trdimo namreč, da melanholije ne moremo zvesti na trpljenje posameznika, obsojenega na svojo končnost, temveč je tudi sama, podobno kot Badioujeva realna sreča, povezana z neskončnostjo, subjektivnostjo in resnico. Do te teze pridemo tako, da pokažemo, kako osrednja značilnost melanholičnega objekta ni njegova izgubljenost, temveč njegova nedoločenost in monadična struktura. Melanholija proizvaja takšne objekte, ki se po eni strani zdijo realnosti tuji, (...)
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