HOMO SACER EL PODER SOBERANO Y LA NUDA VIDA [Giorgio Agamben] on *FREE* shipping on qualifying offers. Protagonista de este libro es la nuda vida, es decir la vida “a quien cualquiera puede dar HOMO SACER: El poder soberano y la nuda vida: Giorgio Agamben. Agamben Giorgio Homo Sacer La Nuda Vida Y El Poder Soberano.
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Antonio Negri traces the concept of sovereignty through that of a crisis, discussing the necessity to “escape the fetish of sovereignty as the concept of government in modernity” The life caught in the sovereign sphere is the life that has been abandoned in the juridical paradox of sovereignty, the nud life that may be killed but not sacrificed; 10 it is in this particular sense that the production of bare life appears in Agamben as the “originary activity of sovereignty” id.
Agamben opens a provocative line of research that provides insightful links connecting the politisation of death and the biopolitical activity of the sovereign power by focusing on the correlation between modernity and sovereignty.
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This is, for instance, the position defended by Thomas Lemke, for whom Agamben “cannot account for these processes since his attention is fixed on the establishment of a border —a border that he does not comprehend as a staggered zone but as a line without extension that reduces the question to an either-or” Theory and Event 3.
Agamben points out a general tendency of modernity, recalling for example that when Francis Galton and Alphonse Bertillon invented “judicial photography” for ” anthropometric identification”, the procedure was reserved to criminals; to the contrary, today’s society is tending toward a generalization of this procedure to all citizens, placing the population under permanent suspicion and surveillance: In consequence, he could be killed by anybody, while his life on the other hand was deemed “sacred”, so he could not be sacrificed in a ritual ceremony.
By neutralising the dichotomy between the general rule and the particular, it replaces a dichotomous logic with a bipolar analogical model. This insightful investigation cannot be fully revised here, but for the sake of my argument it is worth quoting a passage that summarises the basic features of a paradigm:. This is what some legal-philosophical positions rather ambiguously —and very abstractly— propose, sometimes claiming that the strength of the exception restores the entire process of the production of law under the auspices of sovereignty, at others recognising in the emergence of the exception a new figure of sovereign command At this point, we can go back to Agamben’s definition of structure of the exception and the category of potentiality immersed in this ontological position to see how this tension is resolved in Homo Sacer in favor of a totalising conception of sovereignty, despite Agamben’s appeal for a politics freed from every ban.
The state of exception invests one person or government with the power and voice of authority over others extended well beyond where the law has existed in nua past. Four Chapters on the Concept of Sovereignty. Heidegger who is in the background of Agamben’s treatment of the ban, confronts the problem of the abandonment of the entity by Being, revealing that Being is nothing other than the “being’s being abandoned and remitted to itself” Agamben The Aristotelian concept of potentiality is appealing for Agamben not because it precedes actuality while remaining subordinated to it, agxmben rather because potentiality in Aristotle is also potentiality not to do or be, and, in this sense, potentiality “maintains itself in relation to actuality in the form of its suspension” However, as it has been shown, this de-centering of sovereignty is only achieved through its ontologisation as impotentiality, in which, by suspended itself, it permeates every relation of power.
The remark of “human potentiality” comes from Agamben’s belief that other living beings are capable only of their “specific potentiality. In the figure of this sacred life, something like a bare life makes its appearance in the Western world.
Therefore, what is at stake for Negri is a political question concerning democracy, since his analysis of constituent power focuses on its mobilisation in particular events where its democratic will is founded.
To say then that the camp is the structure that corresponds to the nomosis to make the claim that modernity is the threshold of indistinction between the exception and the rule, the biopolitical age par excellence where sovereignty subsumed the whole biopolitical production rendering biopolitics to a sort of thanatopolitics Fitzpatrick Agamben, bare life, biopolitics, sovereignty.
Indeed, one can argue that the potentiality agambeh a musician to play the piano, for instance, xgamben weakened if for a long period it does not pass into nda. Abstract This article presents a critical account of Agamben’s understanding of the logic of sovereignty and of the notion bare life, particularly Agamben’s approach to the paradox of sovereignty and its relation to Aristotle’s metaphysical category of potentiality.
Ideas y Valores63 Agamben, who discusses Negri’s framework briefly c f.
At this point, Agamben’s reading of Heidegger comes to the fore, so that the thinking of Being is always the thinking vids the potentiality of Being, and potentiality has qgamben primacy over actuality cf. This page was last edited on 26 Decemberat Agamben’s text State of Exception investigates the increase of power by governments which they employ in supposed times of crisis.
Since he has been best known for this ongoing project, the volumes of which have been published out of order, and which include:. Essays on Giorgio Agamben’s Homo Sacer.
Giorgio Agamben – Wikipedia
However, the Aristotelian concept of potentiality is not only essentially different from what Negri or Arendt meant by constituting and constituted power at the historical level, but also it does not confine the politicalpractical dimension of the debate. The only justification Agamben zgamben for this invocation of Aristotle’s metaphysics is that the relation Aristotle establishes between potentiality and act is as complicated as the relation between constituted and visa power and, in the last analysis, “the relation between constituting and constituted power perhaps like every authentic understanding of the problem of sovereignty depends on how one thinks the existence and autonomy of potentiality” Although Roman law no sgamben applied to someone deemed a Homo sacerthey remained “under the spell” of law.
PDF available at Germanlawjournal. It is worth quoting Agamben in full on this point:. In this study of medieval monastic rules, Agamben offers a genealogical approach to several concepts that Ludwig Wittgenstein established in his late philosophy, primarily the Philosophical Investigations: Agamven Myth of Disenchantment: Within a state of emergency, Agamben refers to the states of exception, where constitutional rights can be vjda, superseded and rejected in the process of claiming this extension of power by a government.
It is in this light that we must read Carl Schmitt’s statement that “sovereignty presents itself in the form of a decision on the exception” qtd. If, in the current post-modern climate, the principle of sovereignty is dissolving, could it however be rebuilt —stripped of every spurious characteristic— abstracted into an unambiguous definition of “exceptionality”?
Much of Giorgio Agamben’s work since the s can be viewed as leading up ayamben the so-called Homo Sacer project, which properly begins with the book Homo Sacer: Translated by Adam Kotsko.
And only if it is possible to think the relation between potentiality and actuality differently —and even to think beyond this relation— will it be possible to think a constituting power agamnen released from the sovereign ban.
In order to sketch out the potential of this concept, we would need ‘a theory of use — of which Western philosophy lacks even the most elementary principles’. Sovereign law makes it possible to create entire areas in which the application of the law itself is held suspended, which is the basis of the Bush administration ‘s definition of an ” enemy combatant”.
Central to the double exclusion of the sacred is Agamben’s invocation of the ban as the original political relation. Until a new and coherent ontology of potentiality beyond the agzmben that have been made in aagmben direction by Spinoza, Schelling, Nietzsche, and Heidegger has replaced the ontology founded on the primacy of actuality and its relation to potentiality, a political theory freed from the aporias of sovereignty remains unthinkable.
Because “only human action is able to cut the relationship between violence and law”, it becomes increasingly difficult within the state of exception for humanity to nuad against the State.