Suchergebnisse

Frontmatter -- Contents -- Acknowledgements -- Notes on Contributors -- Introduction -- 1 Giorgio Agamben (1942-) -- 2 Alain Badiou (1937-) -- 3 Zygmunt Bauman (1925-) -- 4 Homi K. Bhabha (1949-) -- 5 Judith Butler (1956-) -- 6 Cornelius Castoriadis (1922-97) -- 7 Green Critical Theorists -- 8 Donna J. Haraway (1944-) -- 9 Ernesto Laclau (1935-) and Chantal Mouffe (1943-) -- 10 Bruno Latour (1947-) -- 11 Antonio Negri (1933-) -- 12 Jacques Rancière (1940-) -- 13 Gayatri Chakravorty Spivak (1942-) -- 14 Paul Virilio (1932-) -- 15 Slavoj Žižek (1949-) -- Names index -- Subject index

Intro -- Preface -- References -- Acknowledgements -- Contents -- Abbreviations of Agamben's Works -- Experiences -- 1 The (Mis)Education of Giorgio Agamben -- 1.1 Introduction -- 1.2 The Life of Images (Or: Three Lessons Agamben May Have Learned at the Movies) -- 1.3 The Desire to Write -- 1.4 Studying the Law (Or: Inside the Law) -- 1.5 The Possibility of Philosophy/Life -- 1.6 Studying Benjamin and Arendt -- 1.7 A Nameless Science -- 1.8 The Power of Community (Education, Life, and Politics after Auschwitz) -- References -- Articulations -- Introduction -- 2 Infancy -- 2.1 Introduction -- 2.2 Infancy and Potentiality -- 2.3 Infancy as a State of Suspension -- 2.4 Facets of Infancy -- 2.5 Infancy and Education -- References -- 3 Study -- 3.1 Introduction -- 3.2 Infancy, Study, and the Symbolic in Cultural Transmission -- 3.3 An Idea of Study (Time, Rhythm, Studious Play, and Ease) -- 3.4 The Idea of the Studier -- 3.5 The Weak Utopianism of Study -- References -- 4 Community -- 4.1 Introduction -- 4.2 In-Tentional Versus Intentional Community -- 4.3 Teacher-as-not-a-Teacher -- 4.4 The Bonds of Love and Friendship -- 4.5 The In-Tentional Educational Community as Paradigm -- References -- 5 Happiness -- 5.1 Introduction -- 5.2 Why Should We Think of a Studious Life as a Happy Life? -- 5.3 Educational Happiness as Living Contemplation -- 5.4 The Happiness of the (Lone) Studier -- 5.5 Communal Happiness in Education -- 5.6 Concluding Thoughts -- References -- Practices -- Introduction -- References -- 6 Space -- 6.1 Introduction -- 6.2 Khōra -- 6.3 The Educational Undercommons -- 6.4 The Notch in the School Architecture -- 6.5 The Tent as a Model for Studious School Design -- 6.6 Screens -- References -- 7 Time -- 7.1 Introduction -- 7.2 Kairos -- 7.3 The Gap Between the Start and the Beginning of the Class -- 7.4 Wait Time.

Language -- Sovereignty, state of exception and biopolitics -- Homo Sacer, sacred life and bare life -- New ethics, new politics -- Politics beyond good and evil -- Power beyond recognition -- Indifference

Cover -- Licence -- Title -- Copyright -- CONTENTS -- Preface -- Acknowledgments -- Introduction: Ontology as Political Theory -- Agamben's Philosophical Method -- Chapter 1: Potential ontology -- Aristotle on potentiality -- Agamben transcending Aristotle -- Bartleby and pure potentiality -- Tiananmen -- Chapter 2: What is life? On Homo Sacer -- Bare Life -- Sovereign Power -- The Sovereign Paradox -- Experimentation on life and the camp. -- Chapter 3: Political theology. On State of Exception -- Schmitt and the dictatorship model -- Iustitium rather than dictatorship -- Benjamin not Schmitt -- Auctoritas and Potestas -- Chapter 4: Economic Theology. On The Kingdom and the Glory -- The Genealogy of Oikonomia -- Angels and their offices -- Glory, inactivity, capture -- Chapter 5: Messianic profanations -- As if not -- The End -- References -- About the Author -- Humanities-Ebooks.co.uk.

Giorgio Agamben has gained widespread popularity in recent years for his rethinking of radical politics and his approach to metaphysics and language. However, the extraordinary breadth of historical, legal and philosophical sources which contribute to the complexity and depth of Agamben's thinking can also make his work intimidating. Covering the full range of Agamben's work, this critical introduction outlines Agamben's key concerns: metaphysics, language and potentiality, aesthetics and poetics, sovereignty, law and biopolitics, ethics and testimony, and his powerful vision of post-historica

This the first dictionary dedicated to the work of Giorgio Agamben, the radical Italian philosopher. Bringing together leading scholars in the field, it provides a unique and comprehensive introduction to his work, offering readers a range of clear and concise entries on all the key topics of Agamben's oeuvre

12 new essays evaluating Agamben's work from a postcolonial perspective. Svirsky and Bignall assemble leading figures to explore the rich philosophical linkages and the political concerns shared by Agamben and postcolonial theory. Agamben's theories of the 'state of exception' and 'bare life' are situated in critical relation to the existence of these phenomena in the colonial/postcolonial world. Features an international set of expert contributors who approach postcolonial criticism from an interdisciplinary perspective Deals with colonial and postcolonial issues in Russia, Israel and Palestine, Africa the Americas, Asia and Australia Offers new insights on colonial exclusion, racism and postcolonial democracy A timely intervention to debates in poststructuralist, postcolonial and postmodern studies for students of politics, critical theory and social & political philosophy

Divided into three sections - 'Agamben and the Sovereign Exception', 'Agamben and the Death of God' and 'Existentialist Themes in Agamben' - this collection challenges, complicates and reimagines Agamben's critique of the sovereign exception and other existentialist themes including feminism and postcolonialism

The critical radicalism of Agamben's works has to be considered all the more seriously as it has hardly been the object of systematic studies up to now - at least in French. In light of those observations, this work aims at assessing Agamben's outlook on the rule of law in order to ultimately specify its relevance, its validity and its limits in the context of a reinvention of our democracy. In the first part we shall uncover the Agambenian intellectual world in all its coherence and diversity by explaining how his way of thinking is shaped in relation with that of Foucault, Schmitt and Benjamin - to mention but the most striking authors. In light of this contextualisation it will then be possible to go back over Agamben's use of prominent categories for his understanding of contemporary conditions such as exception, biopower and glory. For each of those cardinal notions, we shall strive to clarify the controversy at stake that is underlain by its use. Such a literal understanding of the Agambenian approach opens the possibility of a constructive criticism of his conclusions. The latter is carried out in two domains. The first one, which is crucial for political thought, is that of the normative ambition of Agamben's project, examined through the question of resistance to the deathly ways of governing he identifies and that of potential alternatives to that repressive system. Then we shall raise an ethical and methodological question by examining the Agambenian practice of history - through his paradigmatic use of camps - and by emphasizing the problems that are raised by his nihilist interpretation of modernity. This work directly leads us to think of a possible renewal of democracy while maintaining a relation - not devoid of a critical dimension - with Agamben's positions. In the same vein as the analyses by Claude Lefort and Michel Abensour, we are thus propelled into thinking about a wild democracy standing up to the State, fuelling its demanding vitality not by the rejection of law but by its revolutionary subversion, and displaying hostility to any permanent formalisation. ; La radicalité critique de l'oeuvre d'Agamben est à prendre d'autant plus au sérieux qu'elle a fait, à ce jour, l'objet de peu d'études systématiques, en français du moins. Partant de ce constat, notre travail se donne pour but d'évaluer le regard porté par Agamben sur l'État de droit, et ce afin d'en déterminer in fine la pertinence, la validité et les limites dans la perspective d'une réinvention de notre démocratie. Nous nous proposons dans un premier temps de faire apparaître l'univers intellectuel agambenien dans toute sa cohérence et sa diversité, en montrant comment sa pensée se construit en dialogue constant avec celles de Foucault, Schmitt et Benjamin, pour ne citer que les figures les plus marquantes. À la lumière de cette contextualisation, il sera ensuite possible de revenir sur l'usage par Agamben de catégories aussi centrales pour son intelligence des modalités contemporaines d'exercice du pouvoir que celles d'exception, de biopouvoir et de gloire, avec, pour chacune de ces notions cardinales, le souci d'élucider l'enjeu polémique sous tendu par son emploi. Prendre ainsi au mot la démarche agambenienne, c'est ouvrir la possibilité d'une critique constructive de ses conclusions. Celle-ci est menée sur deux terrains. Le premier, crucial pour la pensée politique, est celui de l'ambition normative du projet d'Agamben, examiné à travers la question de la résistance aux formes mortifères d'exercice du pouvoir identifiées par le philosophe, et des alternatives proposées à ce système répressif. C'est une question éthique et méthodologique que nous posons pour finir, en examinant la pratique agambenienne de l'histoire (par le biais de son usage paradigmatique du camp) et en soulignant les problèmes soulevés par son interprétation nihiliste de la modernité. Ce travail nous conduit à penser un renouveau possible de la démocratie tout en maintenant un dialogue (non exempt de distance critique) avec les positions d'Agamben. Nous voilà ainsi amenés, dans le sillage des analyses de Claude Lefort et Miguel Abensour à penser une démocratie sauvage, contre l'État, nourrissant son exigeante vitalité non pas d'un rejet du droit mais de sa subversion révolutionnaire, hostile à toute formalisation définitive.

The critical radicalism of Agamben's works has to be considered all the more seriously as it has hardly been the object of systematic studies up to now - at least in French. In light of those observations, this work aims at assessing Agamben's outlook on the rule of law in order to ultimately specify its relevance, its validity and its limits in the context of a reinvention of our democracy. In the first part we shall uncover the Agambenian intellectual world in all its coherence and diversity by explaining how his way of thinking is shaped in relation with that of Foucault, Schmitt and Benjamin - to mention but the most striking authors. In light of this contextualisation it will then be possible to go back over Agamben's use of prominent categories for his understanding of contemporary conditions such as exception, biopower and glory. For each of those cardinal notions, we shall strive to clarify the controversy at stake that is underlain by its use. Such a literal understanding of the Agambenian approach opens the possibility of a constructive criticism of his conclusions. The latter is carried out in two domains. The first one, which is crucial for political thought, is that of the normative ambition of Agamben's project, examined through the question of resistance to the deathly ways of governing he identifies and that of potential alternatives to that repressive system. Then we shall raise an ethical and methodological question by examining the Agambenian practice of history - through his paradigmatic use of camps - and by emphasizing the problems that are raised by his nihilist interpretation of modernity. This work directly leads us to think of a possible renewal of democracy while maintaining a relation - not devoid of a critical dimension - with Agamben's positions. In the same vein as the analyses by Claude Lefort and Michel Abensour, we are thus propelled into thinking about a wild democracy standing up to the State, fuelling its demanding vitality not by the rejection of law but by its revolutionary subversion, and displaying hostility to any permanent formalisation. ; La radicalité critique de l'oeuvre d'Agamben est à prendre d'autant plus au sérieux qu'elle a fait, à ce jour, l'objet de peu d'études systématiques, en français du moins. Partant de ce constat, notre travail se donne pour but d'évaluer le regard porté par Agamben sur l'État de droit, et ce afin d'en déterminer in fine la pertinence, la validité et les limites dans la perspective d'une réinvention de notre démocratie. Nous nous proposons dans un premier temps de faire apparaître l'univers intellectuel agambenien dans toute sa cohérence et sa diversité, en montrant comment sa pensée se construit en dialogue constant avec celles de Foucault, Schmitt et Benjamin, pour ne citer que les figures les plus marquantes. À la lumière de cette contextualisation, il sera ensuite possible de revenir sur l'usage par Agamben de catégories aussi centrales pour son intelligence des modalités contemporaines d'exercice du pouvoir que celles d'exception, de biopouvoir et de gloire, avec, pour chacune de ces notions cardinales, le souci d'élucider l'enjeu polémique sous tendu par son emploi. Prendre ainsi au mot la démarche agambenienne, c'est ouvrir la possibilité d'une critique constructive de ses conclusions. Celle-ci est menée sur deux terrains. Le premier, crucial pour la pensée politique, est celui de l'ambition normative du projet d'Agamben, examiné à travers la question de la résistance aux formes mortifères d'exercice du pouvoir identifiées par le philosophe, et des alternatives proposées à ce système répressif. C'est une question éthique et méthodologique que nous posons pour finir, en examinant la pratique agambenienne de l'histoire (par le biais de son usage paradigmatique du camp) et en soulignant les problèmes soulevés par son interprétation nihiliste de la modernité. Ce travail nous conduit à penser un renouveau possible de la démocratie tout en maintenant un dialogue (non exempt de distance critique) avec les positions d'Agamben. Nous voilà ainsi amenés, dans le sillage des analyses de Claude Lefort et Miguel Abensour à penser une démocratie sauvage, contre l'État, nourrissant son exigeante vitalité non pas d'un rejet du droit mais de sa subversion révolutionnaire, hostile à toute formalisation définitive.