: Potentialities: Collected Essays in Philosophy (): Giorgio Agamben, Daniel Heller-Roazen: Books. Giorgio Agamben is one of the leading figures in Italian philosophy and radical . This is the problem of potentiality, the rethinking of which Agamben takes to be. This article discusses the notion of a pure potentiality in Giorgio Agamben and argues that it is central to his thought. It is unavoidable if we wish to understand.
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The essays that follow articulate a series of theoretical confrontations with privileged figures in the history of philosophy, politics, xgamben criticism, from Plato to Spinoza, Aristotle to Deleuze, Carl Schmitt to Benjamin, Hegel to Aby Warburg, and Heidegger to Derrida.
En de tae stereaesikoai hypokeimenae tis physis gignetai, kai haes legetai hae steresis.
Cambridge University Press,pp. History of Sexuality, Volume 1: It remains constitutively in ambiguity. Drawing on this figuration, Agamben appears to construe happiness as that which allows for the overturning of contemporary nihilism in the form of the metaphysico-political nexus of biopower.
Daniel Heller-Roazen’s introduction does a nice job of outlining the philosophical program that motivates these essays, and his translation in general is to be commended for its elegance.
My library Help Advanced Book Search. A bit earlier, Aristotle himself states: In this, Agamben argues that the contemporary age is marked by the destruction or loss of experience, in which the banality of everyday life cannot be experienced per se but only undergone, a condition which is in part brought about by the rise of modern science and the split between the subject of experience and of knowledge that it entails.
Studi di poeticaMarsilio Editori, This volume is indicative of Agamben’s broad range of interests. This then, is what he claims potentiality intends to say, if we take the earlier writing to hand as well: Agamben continues this reflection on the self-referentiality of language as a means of transforming the link between language and metaphysics that underpins Western philosophical anthropology in Language and Death, originally published in Ethics Given this critique of the camps and the status of the law that is revealed in, but by no means limited to, the exceptional space of them, it is no surprise that Agamben takes the most extreme manifestation of the condition of the camps as a starting point for an elaboration of an ethics without reference to the law, a term that is taken to encompass normative discourse in its entirety.
The enigma presented by the image of the righteous with animal heads appears to be that of the transformation of the relation of animal and human and the ultimate reconciliation of man with his own animal nature on the last day. This is why freedom is freedom poteniality both good and evil. The Problem of Law in Walter Benjamin. Importantly, Agamben argues that it is precisely potentility non-coincidence of the speaking being and living being and the impossibility of speech revealed in it that provides the condition of possibility of potdntiality.
This damning diagnosis of contemporary politics does not, however, lead Agamben to a position of political despair. This is the problem of potentiality, the rethinking of which Agamben takes to be central to the task of overcoming contemporary nihilism.
Agamben, Giorgio | Internet Encyclopedia of Philosophy
In addressing this conflict between Schmitt and Benjamin, Agamben argues that in contemporary politics, the state of exception identified by Qgamben in which the law is suspended by the sovereign, has in fact become the rule.
In this volume, Foucault argued that modern power was characterized by a fundamentally different rationality than that of sovereign power. And there is no reason to potentialjty that this openness is simply an inadequacy; rather one can follow Agamben into the investigation of whether the conceptualization of an indeterminacy or of potentiality is not behind this openness. So Agamben wants to extricate the ghostly reality as real reality, one might say, of sovereignty, which is accessible as and in what he calls experience or a specific kind of experience.
Here also would be the relation porentiality the phantasm of the Imaginary Father noted in passing above. Suggesting that Foucault has failed to elucidate the points at which sovereign power and modern techniques of power coincide, Agamben rejects the thesis that the historical rise of biopower potentia,ity the threshold of modernity.
But even without this speculation Agamben finds another foothold for his intuition, for it points to a kind of hexis of a capacity one has that is something and, at the same time nothing. The question that arises here then is what Agamben means by testimony, since it is clear that he does not use the term in the standard sense of giving an account of an event that one has witnessed.
Against this destruction of experience, which is also extended in modern philosophies of the subject such as Kant and Husserl, Agamben argues that the recuperation of experience entails a radical rethinking of experience as a question of language rather than of consciousness, since it is only in language that the subject has its site and origin.
The broad aim of the engagement is to develop a conception of community that does not presuppose commonality or identity as a condition of belonging. The Idea of Prosetr. These reflections on metaphysics and language thus yield two inter-related problems for Agamben, which he addresses in his subsequent work; the first of these lies in the broad domain of aesthetics, in which Agamben considers the stakes of the appropriation of language in prose and poetry in order to further critically interrogate the distinction between philosophy and poetry.
Or does one have to rethink collective emancipation in a way that it does not rely upon given possibilities? The volume opens with an introduction in which the editor situates Agamben’s work with respect to both the history of philosophy and contemporary European thought.
While this relation is central to the passage of voice to speech or signification and to attaining toward the experience of language as such, Agamben also claims that in this formulation Aristotle bequeaths to Western philosophy the paradigm of sovereignty, since it reveals the undetermined or sovereign founding of being. This book collects fifteen major philosophical essays written over a period of more than twenty years by acclaimed Italian philosopher Giorgio Agamben. Selected pages Title Page.
But it is true that the terms, particularly steresis and the alpha-privative in adynamisare quite open to interpretation in Aristotle.
Giorgio Agamben (1942– )
A bit earlier, Aristotle himself states:. In bringing into play various literary techniques such as the fable, the riddle, the aphorism and the short story, Agamben is practically demonstrating an exercise of potenfiality, in which thought is returned to a prosaic experience or awakening, in which what is known is representation itself.
And, since it appears pros tiwe can say it is a certain relating existence. Neither can be said to cover what Agamben wants to draw out of Aristotle with the reference to adynamis. While this collapse of metaphysics agambben ethics is increasingly evident as nihilism, contemporary thought has yet to escape from this condition.
Here we have the place of the alpha-privative as pointing towards potsntiality is neither not one thing nor aamben something in relation to another, but, since it is negated with a privation and not a negation, still points to a presence or existence of some sort.
Taking up the problem of skepticism in relation to the Nazi concentration camps of World War II—also discussed by Jean-Francois Lyotard and others—Agamben casts Remnant s as an attempt to listen to a lacuna in survivor testimony, in which the factual condition of the camps cannot be made to coincide with that which is said about them.
But for Agamben, reflection on the enigma of the posthistorical condition of man thus presented necessitates a fundamental overturning of the metaphysico-political operations by which something like man is produced as distinct from the animal in order for its significance to be fully grasped. In this way then, metaphysics and politics are fundamentally entwined, and it is only by overcoming the central dogmas of Western metaphysics that a new form of politics will be possible.
As the account of subjectification and desubjectification indicates, there can be no simple appropriation of language that would allow the subject to posit itself as the ground of testimony, and nor can it simply realise itself in speaking.
Il potere sovrano e la nuda vitaGiulio Einuadi, Given this critique of the camps and the status of the law that is revealed in, pofentiality by no means limited to, the exceptional space of them, it is no surprise that Agamben takes the most extreme manifestation of the condition of the camps as a starting point for an elaboration of an ethics without reference to the law, a term that is taken to encompass normative discourse in its entirety.