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Switch to: References
Citations of:
Leaving Politics: Bios, Zōē, Life
Diacritics 36 (2):83-98 (2006)
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,is article addresses the relationship between sovereignty, biopolitics and governmentality in the work of Giorgio Agamben, Judith Butler, and Michel Foucault. By unpacking Foucault’s genealogy of modern governmentality, it responds to a criticism leveled against Foucauldian accounts of power for their alleged abandonment of the traditional model of power in juridico-institutional terms in favor of an understanding of power as purely productive. ,is claim has most signi-cantly been developed by Agamben in “Homo Sacer: Sovereign Power and Bare Life”. I argue (...) |
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In his early works, Giorgio Agamben argues that some Auschwitz inmates practised a ‘silent form of resistance’ by shutting themselves off from the world until nothing could harm them. I argue that this conception of ‘bare life’ is both too abstract and too individualistic. Agamben’s idea of bare life’s resistance first neglects the socio-historical context that has produced particular instances of it, effectively barring the investigation into how to avoid future occurrences of sovereign violence. Agamben, second, emphasizes the potential for (...) |
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This paper suggests that a grammar of the secret forms a concept in Agamben’s work, a gap that grounds the enigma of sovereignty. Between the Indo-European *krei, *se, and *per themes, the secret is etymologically linked to the logics of separation and potentiality that together enable the pliant and emergent structure of sovereignty. Sovereignty’s logic of separation meets the logic of relation in the form of abandonment: the point at which division has exhausted itself and reaches an indivisible element, bare (...) |
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This article examines the practice of animal cloning in relation to discourses of care and responsibility, in particular a common cultural interpretation of care theorized by Michel Foucault. This interpretation figures care as a “pastoral” relation premised in essential differences between carers and objects of care, and its interspecies implications are increasingly drawing the attention of theorists in animal studies. This article argues that, perhaps despite appearances, animal welfare in the form of pastoral care and abstract conceptualizations of animals that (...) |
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This article argues that Agamben’s conception of fiction is crucial for understanding his recent works. I suggest that the key to understanding Agamben conception of fiction is to be found in a few curious remarks at the end of Language and Death. These remarks explain why the distinctions between life and death, animal life and human life, bare life and political forms of life, the outlaw and the sovereign, and the norm and the exception that continue to preoccupy Agamben are (...) |
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This article argues that Agamben’s conception of fiction is crucial for understanding his recent works. I suggest that the key to understanding Agamben conception of fiction is to be found in a few curious remarks at the end of Language and Death. These remarks explain why the distinctions between life and death, animal life and human life, bare life and political forms of life, the outlaw and the sovereign, and the norm and the exception that continue to preoccupy Agamben are (...) |
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This article examines the issues surrounding transcendence, the Other and base materialism in relation to Georges Bataille’s heterology and Emmanuel Levinas’s notion of the face of the Other as infinity and transcendence. The article concludes that there is no facet of human existence – including work and the economy – which is not touched by transcendence, and that the idea that there are societies based in subsistence and in nothing but a ‘struggle for existence’ is a prejudice of modernity. |
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Scholar of religion Karl Kerényi’s last book, Dionysos, is a grand attempt at reinterpreting ζωη ( zoe ), the Greek concept of indestructible life, which he distinguishes from βίος (bios), finite life. In Kerényi’s view, the meaning and sensual experience of zoe was expressed in its richest form in the Cretan beginnings of the cult of Dionysos. The major characteristics of this cult, as Kerényi describes, were beyond the cultural, political, and sexual limits of the Christian interpretations of life and (...) |
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