Giorgio Agamben

Giorgio Agamben

Wall painting of Agamben at the Abode ofChaos, France

Born 22 April 1942 (age 72)Rome, Italy

Era Contemporary philosophyRegion Western philosophySchool Continental philosophyMain interests Aesthetics

Political philosophyNotable ideas Homo sacer

"state of exception""whatever singularity", "la vitanuda", auctoritas, form-of-life,the zoe–bios distinction asthe "fundamental categorialpair of Western politics,"[1] the"paradox of sovereignty"[2]

From Wikipedia, the free encyclopedia

Giorgio Agamben (Italian: [aˈɡambɛn]; born 22 April 1942) is an ItalianContinental philosopher best known for his work investigating the concepts ofthe state of exception,[3] form-of-life and homo sacer. The concept of biopolitics(borrowed from Michel Foucault) informs many of his writings.

Contents [hide]

1 Biography2 Work

2.1 The Coming Community (1993)2.2 Homo Sacer: Sovereign Power and Bare Life (1995)2.3 State of Exception (2005)

2.3.1 Auctoritas, "charisma" and Führertum doctrine2.3.2 Interregnum, justitium and nomos empsuchos (the sovereign as "livinglaw")

2.4 Criticism of US response to 9–113 Bibliography4 See also5 Notes and references6 Further reading7 External links

7.1 Text7.2 Video lectures7.3 Audio lectures7.4 Art film

Biography [edit]

Agamben was educated at the University of Rome, where he wrote anunpublished thesis on the political thought of Simone Weil. Agamben participatedin Martin Heidegger's Le Thor seminars (on Heraclitus and Hegel) in 1966 and1968.[4] In the 1970s, he worked primarily on linguistics, philology, poetics, andtopics in medieval culture. During this period, Agamben began to elaborate hisprimary concerns, although their political bearings were not yet made explicit. In1974–1975 he was a fellow at the Warburg Institute, University of London, due tothe courtesy of Frances Yates, whom he met through Italo Calvino. During thisfellowship, Agamben began to develop his second book, Stanzas (1977).

Agamben was close to the poets Giorgio Caproni and José Bergamín, and to the Italian novelist Elsa Morante, to whom hedevoted the essays "The Celebration of the Hidden Treasure" (in The End of the Poem) and "Parody" (in Profanations). Hehas been a friend and collaborator to such eminent intellectuals as Pier Paolo Pasolini (in whose The Gospel According to St.Matthew he played the part of Philip), Italo Calvino (with whom he collaborated, for a short while, as counsellor of thepublishing house Einaudi and developed plans for a journal), Ingeborg Bachmann, Pierre Klossowski, Guy Debord, Jean-LucNancy, Jacques Derrida, Antonio Negri, Jean-François Lyotard and others.

His strongest influences include Martin Heidegger, Walter Benjamin and Michel Foucault. Agamben edited Benjamin'scollected works in Italian translation until 1996, and called Benjamin's thought "the antidote that allowed me to surviveHeidegger."[5] In 1981, Agamben discovered several important lost manuscripts by Benjamin in the archives of theBibliothèque nationale de France. Benjamin had left these manuscripts to Georges Bataille when he fled Paris shortly beforehis death. The most relevant of these to Agamben's own later work were Benjamin's manuscripts for his theses On theConcept of History.[6] Agamben has engaged since the nineties in a debate with the political writings of the German jurist CarlSchmitt, most extensively in the study State of Exception (2003). His recent writings also elaborate on the concepts of MichelFoucault, whom he calls "a scholar from whom I have learned a great deal in recent years".[7]

Agamben's political thought was originally founded on his readings of Aristotle's Politics, Nicomachean Ethics, and treatise Onthe Soul, as well as the exegetical traditions concerning these texts in late antiquity and the Middle Ages. In his later work,Agamben intervenes in the theoretical debates following the publication of Nancy's essay La communauté désoeuvrée(1983),[8] and Maurice Blanchot's response, La communauté inavouable (1983). These texts analyzed the notion of

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community at a time when the European Community was under debate. Agamben proposed his own model of a communitywhich would not presuppose categories of identity in The Coming Community (1990). At this time, Agamben also analyzed theontological condition and "political" attitude of Bartleby (from Herman Melville's short story) — a scrivener who does not react,and "prefers not" to write.

Currently, Agamben is teaching at Accademia di Architettura di Mendrisio (Università della Svizzera Italiana) and has taught atthe Università IUAV di Venezia, the Collège International de Philosophie in Paris, and the European Graduate School in Saas-Fee, Switzerland; he previously taught at the University of Macerata and at the University of Verona, both in Italy.[9] He alsohas held visiting appointments at several American universities, from the University of California, Berkeley, to NorthwesternUniversity, Evanston, and at Heinrich Heine University, Düsseldorf. Agamben received the Prix Européen de l'Essai CharlesVeillon in 2006.[10]

Work [edit]

Much of Giorgio Agamben's work since the 1980s can be viewed to leading up to the so-called Homo Sacer-project, thatproperly begins with the book Homo Sacer: Sovereign Power and Bare Life. In this series of works, Agamben responds toHannah Arendt's and Foucault's studies of totalitarianism and biopolitics. Since 1995 he has been best known for this ongoingproject, the volumes of which have been published out of order, and which currently include:[11]

Homo Sacer: Sovereign Power and Bare Life (1995)State of Exception. Homo Sacer II, 1 (2003)The Kingdom and the Glory: For a Theological Genealogy of Economy and Government. Homo Sacer II, 2 (2007)The Sacrament of Language: An Archaeology of the Oath . Homo Sacer II, 3 (2008)Opus Dei: An Archeology of Duty . Homo Sacer II, 5 (2013)[12]

Remnants of Auschwitz: The Witness and the Archive . Homo Sacer III (1998).The Highest Poverty: Monastic Rules and Forms-of-Life. Homo Sacer IV, 1[13]

In the final volume of the series, Agamben intends to address "the concepts of forms-of-life and lifestyles." "What I call a form-of-life," he explains, "is a life which can never be separated from its form, a life in which it is never possible to separatesomething like bare life. [...] [H]ere too the concept of privacy comes in to play."[14]

If human beings were or had to be this or that substance, this or that destiny, no ethical experience would bepossible... This does not mean, however, that humans are not, and do not have to be, something, that they are simplyconsigned to nothingness and therefore can freely decide whether to be or not to be, to adopt or not to adopt this orthat destiny (nihilism and decisionism coincide at this point). There is in effect something that humans are and haveto be, but this is not an essence nor properly a thing: It is the simple fact of one's own existence as possibility orpotentiality...

— [15]

The reduction of life to 'biopolitics' is one of the main threads in Agamben's work, in his critical conception of a homo sacer,reduced to 'bare life', and thus deprived of any rights. Agamben's concept of the homo sacer rests on a crucial distinction inGreek between 'bare life' (la vita nuda, Gk. ζωή: zoê) and 'a particular mode of life' or 'qualified life.' In Part III, section 7 ofHomo Sacer, “The Camp as the 'Nomos' of the Modern”, he evokes the concentration camps of World War II. “The camp isthe space that is opened when the state of exception begins to become the rule.” Agamben says that "What happened in thecamps so exceeds (is outside of) the juridical concept of crime that the specific juridico-political structure in which thoseevents took place is often simply omitted from consideration." The conditions in the camps were "conditio inhumana," and theincarcerated somehow defined outside the boundaries of humanity, under the exception laws of Schutzhaft. Where law isbased on vague, unspecific concepts such as "race" or "good morals," law and the personal subjectivity of the judicial agentare no longer distinct.

“In United States criminal law, people accused of committing crimes cannot be compelled to incriminate themselves verbally,but can be compelled to incriminate themselves physically.”[16] In the process of creating a state of exception these effectscan compound. In a realized state of exception, one who has been accused of committing a crime, within the legal system,loses the ability to use his voice and represent themselves. The individual can not only be deprived of their citizenship, butalso of any form of agency over their own life. “Agamben identifies the state of exception with the power of decision over life.”[17] Within the state of exception, the distinction between bios (citizen) and zoe (homo sacer) is made by those with judicialpower. For example, Agamben would argue that Guantánamo Bay exemplifies the concept of 'the state of exception' in theUnited States following 9–11.

Agamben mentions that basic universal human rights of Taliban individuals while captured in Afghanistan and sent toGuantánamo Bay in 2001 were negated by US laws. In reaction to the removal of their basic human rights, detainees ofGuantánamo Bay prison went on hunger strikes. Within a state of exception, when a detainee is placed outside of the law, heis according to Agamben, reduced to 'bare life' in the eyes of the judicial powers.[citation needed] Here, one can see why suchmeasures as hunger strikes can occur in such places as prisons. Within the framework of a system that has deprived theindividual of power, and their individual basic human freedoms, the hunger strike can be seen as a weapon or form of

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resistance. “The body is a model which can stand for any bounded system. Its boundaries can represent any boundarieswhich are threatened or precarious.”[18] Within a state of exception the boundaries of power are precarious and threaten todestabilize not only the law, but one’s humanity, as well as their choice of life or death. Forms of resistance to the extendeduse of power within the state of exception as suggested in Guantánamo Bay prison also operate outside of the law. In thecase of the hunger strike, the prisoners were threatened and endured force feeding not allowing them to die. During thehunger strikes at Guantánamo Bay prison, accusations and founded claims of forced feedings began to surface in theautumn of 2005. In February 2006, The New York Times reported that prisoners were being force fed in Guantánamo Bayprison and in March 2006, more than 250 medical experts, as reported by the BBC,[19] voiced their opinions of the forcedfeedings stating that this was a breach of the government’s power and was against the rights of the prisoners.

The Coming Community (1993) [edit]

In The Coming Community, published in Italian in 1990 and translated into English by longtime admirer Michael Hardt in 1993,Agamben describes the social and political manifestation of his philosophical thought. Employing diverse short essays hedescribes the nature of “whatever singularity” as that which has an “inessential commonality, a solidarity that in no wayconcerns an essence”. It is important to note his understanding of “whatever” not as being indifference but based on the Latintranslation of “being such that it always matters”.

Agamben starts off by describing “The Lovable”

Love is never directed toward this or that property of the loved one (being blond, being small, being tender, beinglame), but neither does it neglect the properties in favor of an insipid generality (universal love): The lover wants theloved one with all of its predicates, its being such as it is.

— [20]

In the same sense, Agamben talks about "ease" as the "place" of love, or "rather love as the experience of taking-place in awhatever singularity", which resonates his use of the concept "use" in the later works.

In this sense, ease names perfectly that "free use of the proper" that, according to an expression of FriedrichHölderlin's, is "the most difficult task."

— [21]

Following the same trend, he employs, among others, the following to describe the “watershed of whatever”:

Example – particular and universalLimbo – blessed and damnedHomonym – concept and ideaHalo – potentiality and actualityFace – common and proper, genus and individualThreshold – inside and outsideComing community – state and non-state (humanity)[22]

Other themes addressed in The Coming Community include the commodification of the body, evil, and the messianic.

Unlike other continental philosophers he does not reject the age-old dichotomies of subject/object and potentiality/actualityoutright, but rather turns them inside-out, pointing out the zone where they become indistinguishable.

Matter that does not remain beneath form, but surrounds it with a halo

— [22]

The political task of humanity, he argues, is to expose the innate potential in this zone of indistinguishability. And althoughcriticised as dreaming the impossible by certain authors,[23] he nonetheless shows a concrete example of whatever singularityacting politically:

Whatever singularity, which wants to appropriate belonging itself, its own being-in-language, and thus rejects allidentity and every condition of belonging, is the principal enemy of the State. Wherever these singularities peacefullydemonstrate their being in common there will be Tiananmen, and, sooner or later, the tanks will appear

— [24]

Homo Sacer: Sovereign Power and Bare Life (1995) [edit]Main article: Homo sacer

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In his main work "Homo Sacer: Sovereign Power and Bare Life" (1998), Giorgio Agamben analyzes an obscure[25] figure ofRoman law that poses some fundamental questions to the nature of law and power in general. Under the Roman Empire, aman who committed a certain kind of crime was banned from society and all of his rights as a citizen were revoked. He thusbecame a "homo sacer" (sacred man). In consequence, he could be killed by anybody, while his life on the other hand wasdeemed "sacred", so he could not be sacrificed in a ritual ceremony.

Roman law no longer applied to someone deemed a Homo sacer, although they would remain "under the spell" of law.Agamben defines it as "human life...included in the juridical order solely in the form of its exclusion (that is, of its capacity tobe killed)". Homo sacer was therefore excluded from law itself, while being included at the same time. This figure is the exactmirror image of the sovereign (basileus) — a king, emperor, or president — who stands, on the one hand, within law (so hecan be condemned, e.g., for treason, as a natural person) and outside of the law (since as a body politic he has power tosuspend law for an indefinite time).

Giorgio Agamben draws on Carl Schmitt's definition of the Sovereign as the one who has the power to decide the state ofexception (or justitium), where law is indefinitely "suspended" without being abrogated. But if Schmitt's aim is to include thenecessity of state of emergency under the rule of law, Agamben on the contrary demonstrates that all life cannot besubsumed by law. As in Homo sacer, the state of emergency is the inclusion of life and necessity in the juridical order solely inthe form of its exclusion.[clarification needed]

Since its origins, Agamben notes, law has had the power of defining what "bare life" — zoe (Gk. ζωή), as opposed to bios (Gk.βίος): qualified life — is by making this exclusive operation, while at the same time gaining power over it by making it thesubject of political control. The power of law to actively separate "political" beings (citizens) from "bare life" (bodies) hascarried on from Antiquity to Modernity — from, literally, Aristotle to Auschwitz. Aristotle, as Agamben notes, constitutes politicallife via a simultaneous inclusion and exclusion of "bare life": as Aristotle says, man is an animal born to life (Gk. ζῆν, zen), butexisting with regard to the good life (εὖ ζῆν, eu zen) which can be achieved through politics.[26] Bare life, in this ancientconception of politics, is that which must be transformed, via the State, into the "good life"; that is, bare life is that which issupposedly excluded from the higher aims of the state, yet is included precisely so that it may be transformed into this "goodlife". Sovereignty, then, is conceived from ancient times as the power which determines what or who is to be incorporated intothe political body (in accord with its bios) by means of the more originary exclusion (or exception) of what is to remain outsideof the political body—which is at the same time the source of that body's composition (zoe).[27] According to Agamben,biopower, which takes the bare lives of the citizens into its political calculations, may be more marked in the modern state, buthas essentially existed since the beginnings of sovereignty in the West, since this structure of ex-ception is essential to thecore concept of sovereignty.[28]

Agamben would continue to expand the theory of the state of exception first introduced in "Homo Sacer: Sovereign Power andBare Life", ultimately leading "State of Exception" in 2005. During 2003, he delivered a lecture at European Graduate Schooldescribing the eclipse that politics has undergone.[29] Instead of leaving a space between law and life, the space wherehuman action is possible, the space that used to constitute politics, he argues that politics has “contaminated itself with law” inthe state of exception. Because “only human action is able to cut the relationship between violence and law”, it becomesincreasingly difficult within the state of exception for humanity to act against the State.[29]

State of Exception (2005) [edit]

In this book, Giorgio Agamben traces the concept of 'state of exception' (Ausnahmezustand) used by Carl Schmitt to Romanjustitium and auctoritas. This leads him to a response to Carl Schmitt's definition of sovereignty as the power to proclaim theexception.

Agamben’s text State of Exception investigates the increase of power structures governments employ in supposed times ofcrisis. Within these times of crisis, Agamben refers to increased extension of power as states of exception, where questions ofcitizenship and individual rights can be diminished, superseded and rejected in the process of claiming this extension of powerby a government.

The state of exception invests one person or government with the power and voice of authority over others extended wellbeyond where the law has existed in the past. “In every case, the state of exception marks a threshold at which logic andpraxis blur with each other and a pure violence without logos claims to realize an enunciation without any real reference"(Agamben, pg 40). Agamben refers a continued state of exception to the Nazi state of Germany under Hitler ’s rule. “Theentire Third Reich can be considered a state of exception that lasted twelve years. In this sense, modern totalitarianism canbe defined as the establishment, by means of the state of exception, of a legal civil war that allows for the physical eliminationnot only of political adversaries but of entire categories of citizens who for some reason cannot be integrated into the politicalsystem" (Agamben, pg 2).

The political power over others acquired through the state of exception, places one government — or one form or branch ofgovernment — as all powerful, operating outside of the laws. During such times of extension of power, certain forms ofknowledge shall be privileged and accepted as true and certain voices shall be heard as valued, while of course, many othersare not. This oppressive distinction holds great importance in relation to the production of knowledge. The process of bothacquiring knowledge, and suppressing certain knowledge, is a violent act within a time of crisis.

Agamben’s State of Exception investigates how the suspension of laws within a state of emergency or crisis can become a

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prolonged state of being. More specifically, Agamben addresses how this prolonged state of exception operates to depriveindividuals of their citizenship. When speaking about the military order issued by President George W. Bush on 13 November2001, Agamben writes, “What is new about President Bush’s order is that it radically erases any legal status of the individual,thus producing a legally unnameable and unclassifiable being. Not only do the Taliban captured in Afghanistan not enjoy thestatus of POW’s as defined by the Geneva Convention, they do not even have the status of people charged with a crimeaccording to American laws" (Agamben, pg 3). Many of the individuals captured in Afghanistan were taken to be held atGuantánamo Bay without trial. These individuals were termed as “enemy combatants.” Until 7 July 2006, these individuals hadbeen treated outside of the Geneva Conventions by the United States administration.

Auctoritas, "charisma" and Führertum doctrine [edit]

Agamben shows that auctoritas and potestas are clearly distinct — although they form together a binary system".[30] Hequotes Mommsen, who explains that auctoritas is "less than an order and more than an advice".[31]

While potestas derives from social function, auctoritas "immediately derives from the patres personal condition". As such, it isakin to Max Weber's concept of charisma. This is why the tradition ordered, at the king's death, the creation of the sovereign’swax-double in the funus imaginarium, as Ernst Kantorowicz demonstrated in The King's Two Bodies (1957). Hence, it isnecessary to distinguish two bodies of the sovereign in order to assure the continuity of dignitas (term used by Kantorowicz,here a synonym of auctoritas). Moreover, in the person detaining auctoritas — the sovereign — public life and private lifehave become inseparable. Augustus, the first Roman emperor who claimed auctoritas as the basis of princeps status in afamous passage of Res Gestae, had opened up his house to public eyes.

The concept of auctoritas played a key-role in fascism and Nazism, in particular concerning Carl Schmitt's theories, arguesAgamben:

To understand modern phenomena such as the fascist Duce or the Nazi Führer, it is important not to forget theircontinuity with the principle of auctoritas principis {Agamben refers here to Augustus's Res Gestae}. {...} Neither doesthe Duce nor the Führer represent constitutionally defined public charges – even though Mussolini and Hitler endorsedrespectively the charge of head of government and Reich's chancellor, just as Augustus endorsed the imperiumconsulare or the potestas tribunicia. The Duce’s or the Führer’s qualities are immediately related to the physicalperson and belong to the biopolitical tradition of auctoritas and not to the juridical tradition of potestas

— [32]

Thus, Agamben opposes Foucault's concept of "biopolitics" to right (law), as he defines the state of exception, in Homo sacer,as the inclusion of life by right under the figure of ex-ception, which is simultaneously inclusion and exclusion. Following WalterBenjamin's lead, he explains that our task would be to radically differentiate "pure violence" from right, instead of tying themtogether, as did Carl Schmitt.

Agamben concludes his chapter on "Auctoritas and potestas" writing:

It is significative that modern specialists were so inclined to admit that auctoritas was inherent to the living person ofthe pater or the princeps. What was evidently an ideology or a fictio aiming to be the groundwork of auctoritas 'preeminence or, at least, specific rank compared to potestas thus became a figure of right's {law – "droit"} immanenceto life. (...) Although it is evident that there can't be an eternal human type that would incarnate itself each time inAugustus, Napoleon, Hitler, but only more or less comparable ("semblables") mechanisms {"dispositif", a term oftenused by Foucault} – the state of exception, justitium, the auctoritas principis, the Führertum -, put in use in more orless different circumstances, in the 1930s – overall, but not only – in Germany, the power that Weber had defined as"charismatic" is related to the concept of auctoritas and elaborated in a Führertum doctrine as the original andpersonal power of a leader. In 1933, in a short article intending to define the fundamental concepts of national-socialism, Schmitt defines the Führung principle by the "root identity between the leader and his entourage" {"identitéde souche entre le chef et son entourage"} (we shall note the use of weberian concepts).

— [33]

Agamben’s thoughts on the state of emergency leads him to declare that the difference between dictatorship and democracyis thin indeed, as rule by decree became more and more common, starting from World War I and the reorganization ofconstitutional balance. Agamben often reminds that Hitler never abrogated the Weimar Constitution: he suspended it for thewhole duration of the 3rd Reich with the Reichstag Fire Decree, issued on 28 February 1933. Indefinite suspension of law iswhat characterizes the state of exception. Thus, Agamben connects Greek political philosophy through to the concentrationcamps of 20th century fascism, and even further, to detainment camps in the likes of Guantánamo Bay or immigrationdetention centers, such as Bari, Italy, where asylum seekers have been imprisoned in football stadiums. In these kinds ofcamps, entire zones of exception are being formed: the state of exception becomes a status under which certain categories ofpeople live, a capture of life by right. Sovereign law makes it possible to create entire areas in which the application of the lawitself is held suspended, which is the basis of Bush administration's definition of an "enemy combatant".

Interregnum, justitium and nomos empsuchos (the sovereign as "living law") [edit]

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In the chapter preceding "Auctoritas and potestas", Agamben advances an explanation of the transformation of justitium, atechnical term referring to the state of exception, declared to cope with tumultus state (rebellion, uprising, riots...), at the endof the Roman Republic, into a term simply referring to the mourning of the sovereign's death during interregnum periods:

The correspondence between justitium and mourning here shows its true signification. If the sovereign is a livingnomos, if then anomie and nomos coincide in his person without any left-over, then anarchy (which, at his death,when the link attaching him to law his broken, threatens to unleash itself in the city) must be ritualized and controlled,by the transformation of the state of exception into public mourning and of mourning into justitium (...) Beforeacquiring the modern form of a decision on emergency {Schmitt's definition}, the relationship between sovereignty andstate of exception presents itself under the form of an identity between the sovereign and anomie. As living law, thesovereign is deeply anomos (ἄνομος). Here also the state of exception is the life – more secret and true – of the law.

— [34]

The first formulation of the thesis according to which "the sovereign is a living law" found its first formulation on the treatise"On law and justice" by pseudo-Archytas, conserved by Stobaeus.[35] It is the first attempt to conceive a form of sovereigntycompletely enfranchised from laws, being itself the source of legitimacy.[citation needed] This theory must be radicallydistinguished from natural rights theory or Antigone's appeal to the "eternal and unwritten laws" by which even monarchs mustabide, as it is a theory of sovereignty (in fact, it is quite the reverse of Antigone's rebellion).

Pseudo-Archytas distinguished the sovereign (basileus), who is the law, from the magistrate (archōn), who limits himself toobserving the law. "Identification between law and sovereign has as consequence, writes Agamben, the scission of law into a"living" law (νόμος εὔψυχος, nomos empsuchos), hierarchically superior, and a written law (γράμμα, gramma), which issubordinate to the first one". He then quotes A. Delatte's Essais sur la politique pythagoricienne (Paris, 1922), himself quotingthe pseudo-Archytas:

"I say that all communities are composed of an archōn (the magistrate who commands), a commanded one, and, as tierceparty, laws. Among those ones, the living one is the sovereign (ho men empsuchos ho basileus), and the inanimate one isthe letter (gramma). Law is the first element, the king is legal, the magistrate accorded to law, the commanded free and allof the city happy; but, in case of corruption (dévoiement), the sovereign is a tyrant, the magistrate is not accorded to lawand the community is unhappy."[citation needed]

Criticism of US response to 9–11 [edit]

Giorgio Agamben is particularly critical of the United States' response to 11 September 2001, and its instrumentalization as apermanent condition that legitimizes a "state of exception" as the dominant paradigm for governing in contemporary politics.He warns against a "generalization of the state of exception" through laws like the USA PATRIOT Act , which means apermanent installment of martial law and emergency powers. In January 2004, he refused to give a lecture in the UnitedStates because under the US-VISIT he would have been required to give up his biometric information, which he believedstripped him to a state of "bare life" (zoe) and was akin to the tattooing that the Nazis did during World War II.[36][37]

However, Agamben's criticisms target a broader scope than the US "war on terror". As he points out in State of Exception(2005), rule by decree has become common since World War I in all modern states, and has been since then generalized andabused. Agamben points out a general tendency of modernity, recalling for example that when Francis Galton and AlphonseBertillon invented "judicial photography" for "anthropometric identification", the procedure was reserved to criminals; to thecontrary, today's society is tending toward a generalization of this procedure to all citizens, placing the population underpermanent suspicion and surveillance: "The political body thus has become a criminal body". And Agamben notes that theJews deportation in France and other occupied countries was made possible by the photos taken from identity cards.[38]

Furthermore, Agamben's political criticisms open up in a larger philosophical critique of the concept of sovereignty itself, whichhe argues is intrinsically related to the state of exception.

Bibliography [edit]

Agamben's major books are listed in order of first Italian publication (with the exception of Potentialities, which first appearedin English), and English translations are listed where available. There are translations of most writings in German, French,Portuguese, and Spanish. There is also an updated list of publications including translations to other languages and links totexts available at his faculty page . A cronological and complete bibliography (December 2013) is available here .

L'uomo senza contenuto (1970). Translated by Georgia Albert as The Man without Content (1999). 0-8047-3554-9Stanze. La parola e il fantasma nella cultura occidentale (1977). Trans. Ronald L. Martinez as Stanzas: Word andPhantasm in Western Culture (1992). 0-8166-2038-5Infanzia e storia: Distruzione dell'esperienza e origine della storia (1978). Trans. Liz Heron as Infancy and History: TheDestruction of Experience (1993). 0-86091-645-6Il linguaggio e la morte: Un seminario sul luogo della negatività (1982). Trans. Karen E. Pinkus with Michael Hardt asLanguage and Death: The Place of Negativity (1991). ISBN 0-8166-4923-5Idea della prosa (1985). Trans. Michael Sullivan and Sam Whitsitt as Idea of Prose (1995). ISBN 0-7914-2380-8

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La comunità che viene (1990). Trans. Michael Hardt as The Coming Community (1993). ISBN 0-8166-2235-3Bartleby, la formula della creazione (1993, with Gilles Deleuze). Agamben's essay trans. Daniel Heller-Roazen inPotentialities, below (1999). ISBN 0-8047-3278-7. Deleuze's essay trans. in Deleuze, Essays Clinical and Critical (1997).ISBN 0-8166-2569-7Homo Sacer: Il potere soverano e la vita nuda (1995). Trans. Daniel Heller-Roazen as Homo Sacer: Sovereign Power andBare Life (1998). ISBN 0-8047-3218-3Mezzi senza fine. Note sulla politica (1996). Trans. Vincenzo Binetti and Cesare Casarino as Means Without End: Notesof Politics (2000). ISBN 0-8166-3036-4Categorie italiane. Studi di poetica (1996). Trans. Daniel Heller-Roazen as The End of the Poem: Studies in Poetics(1999). ISBN 0-8047-3022-9Quel che resta di Auschwitz. L'archivio e il testimone (Homo sacer III) (1998). Trans. Daniel Heller-Roazen as Remnants ofAuschwitz: The Witness and the Archive. Homo Sacer III (2002). ISBN 1-890951-17-XPotentialities: Collected Essays in Philosophy. (1999). First published in English translation and edited by Daniel Heller-Roazen. ISBN 0-8047-3278-7. Published in the original Italian, with additional essays, as La potenza del pensiero: Saggi econferenza (2005).Il tempo che resta. Un commento alla Lettera ai Romani (2000). Trans. Patricia Dailey as The Time that Remains: ACommentary on the Letter to the Romans (2005). ISBN 0-8047-4383-5L'aperto. L'uomo e l'animale (2002). Trans. Kevin Attell as The Open: Man and Animal (2004). ISBN 0-8047-4738-5Stato di Eccezione. Homo sacer, 2,1 (2003). Trans. Kevin Attell as State of Exception (2005). ISBN 0-226-00925-4Profanazioni (2005). Trans. Jeff Fort as Profanations (2008). ISBN 1-890951-82-XChe cos'è un dispositivo? (2006). Trans. David Kishik and Stefan Pedatella in What is an Apparatus? and Other Essays(2009). ISBN 0-8047-6230-9L'amico (2007). Trans. David Kishik and Stefan Pedatella in What is an Apparatus? and Other Essays (2009). ISBN 0-8047-6230-9Ninfe (2007). Trans. Amanda Minervini as "Nymphs" in Releasing the Image: From Literature to New Media, ed. JacquesKhalip and Robert Mitchell (2011). ISBN 978-0-8047-6137-6Il regno e la gloria. Per una genealogia teologica dell'economia e del governo. Homo sacer 2,2 (2007). Trans. LorenzoChiesa with Matteo Mandarini as The Kingdom and the Glory: For a Theological Genealogy of Economy and Government(2011). ISBN 978-0-8047-6016-4Che cos'è il contemporaneo? (2007). Trans. David Kishik and Stefan Pedatella in What is an Apparatus? and OtherEssays (2009). ISBN 0-8047-6230-9Signatura rerum. Sul Metodo (2008). Trans. Luca di Santo and Kevin Attell as The Signature of All Things: On Method(2009). ISBN 978-1-890951-98-6Il sacramento del linguaggio. Archeologia del giuramento. Homo sacer 2,3 (2008). Trans. Adam Kotsko as The Sacramentof Language: An Archaeology of the Oath (2011).Nudità (2009). Trans. David Kishik and Stefan Pedatella as Nudities (2010). ISBN 978-0-8047-6950-1Angeli. Ebraismo Cristianesimo Islam (ed. Emanuele Coccia and Giorgio Agamben). Neripozza, Vicenza 2009.La Chiesa e il Regno (2010). ISBN 978-88-7452-226-2. Trans. Leland de la Durantaye as The Church and the Kingdom(2012). ISBN 978-0-85742-024-4La ragazza indicibile. Mito e mistero di Kore (2010, with Monica Ferrando.) ISBN 978-88-370-7717-4. Trans. Leland de laDurantaye and Annie Julia Wyman as The Unspeakable Girl: The Myth and Mystery of Kore (2014). ISBN 978-08-574-2083-1Altissima povertà. Regola e forma di vita nel monachesimo (2011). ISBN 978-88-545-0545-2. Trans. Adam Kotsko as TheHighest Poverty: Monastic Rules and Form-of-Life (2013). ISBN 978-08-047-8405-4Opus Dei. Archeologia dell'ufficio (2012). ISBN 978-88-339-2247-8 (draft translation of preface ).Pilato e Gesú (2013). ISBN 978-88-745-2409-9Il mistero del male: Benedetto XVI e la fine dei tempi (2013). ISBN 978-88-581-0831-4Che cos'è il comando? (2013). ISBN 978-88-745-2409-9Il fuoco e il racconto (2014). ISBN 978-88-745-2500-3

Articles and essays

"Nei campi dei senza nome" . Il Manifesto (Italy). 3 November 1998. (Italian)"Gênes et la peste" . L'Humanité (France). 27 August 2001. (French)The State of Emergency, extract from a lecture December 10, 2002, at the Centre Roland Barthes-University of ParisVII, Denis Diderot. Entire french text .Philosophical Archaeology (abstract) . Law and Critique. Vol. 20, No. 3, 2009, p. 211-231.Introductory Note on the Concept of Democracy . Theory & Event. Vol. 13, No. 1, 2010.Se la feroce religione del denaro divora il futuro . February 16, 2012. La Repubblica.The 451 Manifesto December 23, 2012. Le Monde . La Repubblica .The “Latin Empire” should strike back . March 15, 2013, La Repubblica . March 24, 2013, Libération .Various articles published by Multitudes, available here .

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Philosophy portal

See also [edit]

Agamben's explanation of auctoritasAgamben's response to Carl Schmitt's definition of sovereignty as the power to decide stateexceptionBasileusHomo sacerInterregnumJustitiumUnlawful combatants

Notes and references [edit]

1. ^ Homo Sacer, Stanford UP, 1998, p. 8.2. ^ The paradox "consists in the fact the sovereign is, at the same time, outside and inside the juridical order." (Agamben, Homo

Sacer, Stanford UP, 1998, p. 15)3. ^ Generally speaking, "state of exception" includes German Notstand, English state of emergency and others martial law.

Agamben prefers using this term as it underlines the structure of ex-ception, which is simultaneously of inclusion and exclusion."Ex-ception" can be opposed to the concept of "example" as developed by Immanuel Kant.

4. ^ See Martin Heidegger, Four Seminars (Bloomington, IN: Indiana UP, 2003).5. ^ Leland de la Durantaye, Giorgio Agamben: A Critical Introduction (Stanford, CA: Stanford UP, 2009), p. 53.6. ^ See de la Durantaye, pp. 148-49.7. ^ The Signature of All Things: On Method (New York: Zone, 2009), p. 7.8. ^ Nancy's essay responded to a proposal by Jean-Christophe Bailly, who put the word and concept of community, then relatively

neglected in French philosophical discourse, up for discussion. Bailley's contribution was "The community, the number," a topicfor an issue of the French magazine Aléa, which was edited at that time by Christian Bourgois. Cf. Jean-Luc Nancy, Lacommunauté désoeuvrée (Paris: Christian Bourgois, 1983). In English transl., The Inoperative Community (Minneapolis: Universityof Minnesota Press, 1991).

9. ^ See: Giorgio Agamben Faculty profile at European Graduate School10. ^ Fondation Charles Veillon Prix Européen de l’Essai. 200611. ^ Leland de la Durantaye, Giorgio Agamben: A Critical Introduction (2009), p. 24712. ^ Opus Dei – Stanford University Press13. ^ The Highest Poverty – Stanford University Press14. ^ Ulrich Rauff, "An Interview with Giorgio Agamben," German Law Journal 5.5 (2004): 613. PDF available at

Germanlawjournal.com15. ^ The Coming Community (1993), section 11.16. ^ Agamben, Giorgio (1985). The Body in Pain: The Making and Unmaking of the World . Oxford UP. p. 111. ISBN 0195049969.17. ^ Jacques Ranciere. Who is the Subject of the Rights of Man? South Atlantic Quarterly, 2004, 103(2–3):297–310.18. ^ Mary Douglas. Purity and Danger: An Analysis of Concepts of Pollution and Taboo (1966) London: Ark Paperbacks, 1984, p.

11619. ^ "Doctors attack US over Guantanamo"20. ^ The Coming Community (1993), page 2.21. ^ The Coming Community (1993), page 25.22. ̂a b The Coming Community (1993)[page needed]

23. ^ Tony Simoes da Silva. Strip It Bare – Agamben’s Message For A More Hopeful World. Book Review. 200524. ^ The Coming Community (1993), page 86.25. ^ Homo Sacer, p. 826. ^ Homo Sacer, Stanford UP, 1998, p. 66.27. ^ "Sovereign violence is in truth founded not on a pact but on the exclusive inclusion of bare life in the state." (Homo Sacer,

Stanford UP, 1998, p. 107)28. ^ Of course, this understanding of "biopower" is distinct from Foucault's use of the term.29. ̂a b Agamben, Giorgio. The State of Exception – Der Ausnahmezustand. European Graduate School. Video lecture. 2003.30. ^ State of Exception (2005)[page needed]

31. ^ Theodor Mommsen, Römisches Staatsrecht ("Roman Constitutional Law", volume III) (Graz, 1969)32. ^ State of Exception, chapter 6: "Auctoritas and potestas", §7.33. ^ State of Exception, chapter 6, §8.34. ^ State of Exception, chapter 5, §3.35. ^ Fragments of On Law and Justice attributed to Archytas of Tarentum by Phillip Horky36. ^ (French) Giorgio Agamben. "Non au tatouage biopolitique "No to Bio-Political Tattooing" " . Le Monde Diplomatique. 10 January

2004.37. ^ "No to Bio-Political Tattooing" by Giorgio Agamben, Le Monde Diplomatique, 10 January 200438. ^ (French) Giorgio Agamben. "Non à la biométrie ("No to Biometrics")" . Le Monde. 5 December 2005. (also available here )

Further reading [edit]

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Calarco, Matthew and Steven DeCaroli, eds. Giorgio Agamben: Sovereignty and Life. Stanford, CA: Stanford UniversityPress, 2007.Clemens, Justin, Nicholas Heron, and Alex Murray, eds. The Work of Giorgio Agamben: Law, Literature, Life. Edinburgh:Edinburgh University Press, 2008.D'Alonzo Jacopo,"El origen de la nuda vida: política y lenguaye en el pensamiento de Giorgio Agamben", Revista Pléyade(12), 2013, pp. 93–112. http://www.caip.cl/wp-content/uploads/04.-DAlonzo.pdfde la Durantaye, Leland. Giorgio Agamben: A Critical Introduction. Stanford, CA: Stanford University Press, 2009.Dell'Aia, Lucia (ed.), Studi su Agamben, Milano: Ledizioni, 2012 (with essays by B. Witte, V. Liska, L. Dell'Aia, R. Talamo,E. Miranda, F. Recchia Luciani).Derrida, Jacques. The Beast and the Sovereign, Volume 1. Ed. Michel Lisse, Marie-Louise Mallet, and Ginette Michaud.Trans. Geoff Bennington. Chicago: University of Chicago Press, 2009. 91–96, 315–334.Dickinson, Colby. Agamben and Theology. London and New York: T&T Clark International, 2011.Doussan, Jenny. "Time, Language, and Visuality in Agamben's Philosophy." Basingstoke: Palgrave Macmillan, 2013.Downey, Anthony. “Zones of Indistinction: Giorgio Agamben’s Bare Life and the Politics of Aesthetics,” Third Text, issue 97,2009.Downey, Anthony. "Exemplary Subjects: Camps and the Politics of Representation", in "Giorgio Agamben: Legal, Politicaland Philosophical Perspectives" London: Routledge, 2014. 119-142.Fabbri, Lorenzo. "From Inoperativeness to Action: On Giorgio Agamben’s Anarchism" , "Radical Philosophy Review,"Volume 4, Number 1, 2011.Fabbri, Lorenzo. "Chronotopologies of the Exception. Agamben and Derrida before the Camps" , "Diacritics," Volume 39,Number 3 (2009): 77–95.Galindo Hervás, Alfonso. Política y mesianismo. Giorgio Agamben. Biblioteca Nueva, Madrid, 2005.Geulen, Eva. Giorgio Agamben zur Einführung. Hamburg: Junius Verlag, 2005.Kishik, David. The Power of Life: Agamben and the Coming Politics. Stanford, CA: Stanford University Press, 2011.LaCapra, Dominick. "Approaching Limit Events: Siting Agamben". In History in Transit: Experience, Identity, Critical Theory.Ithaca: Cornell University Press, 2004. 144–194.Mills, Catherine. The Philosophy of Giorgio Agamben. Montreal: McGill-Queen’s University Press, 2009.Murray, Alex. Giorgio Agamben. London and New York: Routledge, 2010.Murray, Alex and Jessica Whyte. The Agamben Dictionary. Edinburgh: Edinburgh University Press, 2011.Neal, Andrew W., Exceptionalism and the Politics of Counter-Terrorism: Liberty, Security and the War on Terror. Abingdon:Routledge, 2010.Norris, Andrew, ed. Politics, Metaphysics, and Death: Essays on Giorgio Agamben’s Homo Sacer. Durham, NC: DukeUniversity Press, 2005.Ross, Alison, ed. The Agamben Effect. A special issue of the South Atlantic Quarterly, Volume 107, Number 1, Winter2008.Salzani, Carlo, Introduzione a Giorgio Agamben, Il Nuovo Melangolo, 2013.Snoek, Anke. Agamben's Joyful Kafka: Finding Freedom Beyond Subordination. New York: Bloomsbury, 2012.Tagma, Halit Mustafa. "Homo Sacer vs. homo soccer mom: Reading Agamben and Foucault in the war on terror" ,Alternatives: Local, Global, Political. Volume: 34, No: 4, pp: 407–435, 2009.Tasis, Theofanis. "Politics of the Senses: On vision and hearing in Hannah Arendt's "Vita activa" , in: Axel Michaels,Christoph Wulf (eds.), Exploring the Senses – South Asian and European Perspectives on Rituals and Performativity(Chapter 20), Routledge India, 2012.Wall, Thomas Carl. Radical Passivity: Lévinas, Blanchot, and Agamben. New York: State University of New York Press,1999.Watkin, William. Literary Agamben: Adventures in Logopoiesis. London and New York: Continuum, 2010.Zartaloudis, Thanos. Giorgio Agamben: Power, Law and the Uses of Criticism. London and New York: Routledge, 2010.

External links [edit]

Text [edit]

English

Quotations related to Giorgio Agamben at WikiquoteGiorgio Agamben Faculty Page at European Graduate SchoolCatherine Mills. Giorgio Agamben - Entry at Internet Encyclopedia of PhilosophyReview of Agamben, Profanations , by Daniel RossOn Giorgio Agamben's Profanations , by Mehdi Belhaj KacemInterview with Giorgio Agamben – Life, A Work of Art Without an Author: The State of Exception, the Administration ofDisorder and Private LifeReview of State of Exception , by Brett Neilson(English)/(Italian) The Ripe Fruit of Redemption , by Toni Negri

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"Get Rid Of Yourself" with Giorgio Agamben, by Bernadette Corporation.Apparatus, Capture, Trace: Photography and Biopolitics in: Fillip. Fall 2011.For a theory of destituent power . By Giorgio Agamben. Public lecture in Athens, 16.11.2013. Invitation and organizationby Nicos Poulantzas Institute and SYRIZA Youth.What is a Destituent Power? By Giorgio Agamben (translated by Stephanie Wakefield). Environment and Planning D:Society and Space 32(1), 65–74.

French

"État d'exception" de G. Agamben , by Sandra Salomon."L'État d'exception ("State of Exception")" . Le Monde (France). 12 December 2002."Une biopolitique mineure ("A minor biopolitic", interview with Agamben)" . Vacarme. December 1999.

Italian

(Italian) filosofico.net Italian page dedicated to Agamben

Hebrew

Review of State of Exception , Yehouda Shenhav, Sfarim Haaretz, 23.11.2005.

Croatian

An Essay on Giorgio Agamben's Homo sacer , by Mario Kopić

Video lectures [edit]

Agamben, Giorgio. Pro memoria Ivan Illich. Bologna, 12/17/2012Agamben, Giorgio. The Archaeology of Commandment. European Graduate School. 08/19/2011Agamben, Giorgio. Oath and the Peculiar Force of Language. 1st lecture at European Graduate School. 08/17/2011Agamben, Giorgio. The Oath and Language. 2nd lecture at European Graduate School. 08/17/2011Agamben, Giorgio. The Form of the Commandment. 3rd lecture at European Graduate School. 08/17/2011Agamben, Giorgio. The Archaeology of Commandment. 4th lecture at European Graduate School. 08/17/2011Agamben, Giorgio. Animal, Man and Language. 5th lecture at European Graduate School. 08/17/2011Agamben, Giorgio. Language, Media and Politics. 6th lecture at European Graduate School. 08/18/2011Agamben, Giorgio. Gesture, or the Structure of Art. 7th lecture at European Graduate School. 08/18/2011Agamben, Giorgio. An Archaeology of Will. 8th lecture at European Graduate School. 08/18/2011Agamben, Giorgio. Will, Responsibility, and the Free Subject. 9th lecture at European Graduate School. 08/18/2011Agamben, Giorgio. Alternative Ethics. 10th lecture at European Graduate School. 08/19/2011Agamben, Giorgio. Paul, Augustine, and the Will. 11th lecture at European Graduate School. 08/19/2011Agamben, Giorgio. Religious Movements . Université Paris 8. April 8, 2011. (French)Agamben, Giorgio. Naissance des règles. Règles monastiques, pauvreté et forme de vie de Basile à François .Université Paris 8. March 18-April 8, 2011. (French)Agamben, Giorgio. The Birth of Rules . Université Paris 8. April 1, 2011. (French)Agamben, Giorgio. I Will, I Command . Université Paris 8. February 18, 2011. (French)Agamben, Giorgio. "Je le veux, je l’ordonne!" Archéologie du commandement et de la volonté . Université Paris 8.January 14-February 18, 2011. (French)Agamben, Giorgio. Nacktheiten. 3Sat Kulturzeit, German TV. December 3, 2010 (German)Agamben, Giorgio. Jésus, Messie d'Israël? (later published as La Chiesa e il Regno). Notre Dame de Paris. March 3,2009. (French)Agamben, Giorgio. Aristotle's De Anima and the Division of Life. European Graduate School. 2009Agamben, Giorgio. Forms of Power. European Graduate School. 2009Agamben, Giorgio (and Judith Butler). Eichmann, Law and Justice. European Graduate School. 2009Agamben, Giorgio. The Problem of Subjectivity. European Graduate School. 2009Agamben, Giorgio. Liturgia and the Modern State. European Graduate School. 2009Agamben, Giorgio. The Process of the Subject in Michel Foucault. European Graduate School. 2009Agamben, Giorgio. Literature and the Paradox of Monasticism. European Graduate School. 2009Agamben, Giorgio. The Relation of Rule and Life. European Graduate School. 2009Agamben, Giorgio. A Genealogy of Monasticism. European Graduate School. 2009Agamben, Giorgio. The Sacrifice in Liturgy. European Graduate School. 2009Agamben, Giorgio. Desubjectivity and the Effect. European Graduate School. 2009Agamben, Giorgio. Profanations UNSAM, 11/21/2008.Agamben, Giorgio. On Contemporaneity. European Graduate School. 2007Agamben, Giorgio. The Power and the Glory. Centre for the Study of Developing Societies (CSDS). 01/11/2007Agamben, Giorgio. What is a Dispositive? European Graduate School. 2005Agamben, Giorgio. The State of Exception – Der Ausnahmezustand. European Graduate School. 2003.Agamben, Giorgio. What is a Paradigm. European Graduate School. 2002

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Audio lectures [edit]

Agamben, Giorgio. Archéologie du commandement et de la volonté . Université Paris 8. April 5, 2011. (French)Agamben, Giorgio. What is a Commandment? Kingston University London. 2011

Art film [edit]

Agamben was interviewed in the 2003 "video-film-tract" Get Rid Of Yourself , contributing to an analysis of the Black Blocand anarchist participation in the 20–22 July 2001 G8 Summit in Genoa, Italy.

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