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Artykuły w czasopismach na temat „Agamben”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

Nascimento, Daniel Arruda. "Agamben contra Agamben; Agamben versus Agamben." Sofia 11, no. 2 (2022): e11238862. http://dx.doi.org/10.47456/sofia.v11i2.38862.

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Intenciona o presente artigo revisar em perspectiva o conceito de vida nua, tomando como fonte primeira o livro que o traz como protagonista, Homo sacer: il potere sovrano e la nuda vita, sem negligenciar outras aparições conceituais relevantes no conjunto da obra, especialmente em L’uso dei corpi. Longe de pretender requentar a apresentação do conceito ou tentar expressá-lo de modo mais inteligível, queremos desfazer uma confusão interpretativa provocada pelo próprio texto de Giorgio Agamben, no original italiano, que algumas vezes distingue claramente vida nua de vida natural ou zoé, outras

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Snoek, Anke. "Agamben’s Foucault: An overview." Foucault Studies, no. 10 (November 1, 2010): 44. http://dx.doi.org/10.22439/fs.v0i10.3123.

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This article gives an overview of the influence of the work of Michel Foucault on the philosophy of Agamben. Discussed are Foucault’s influence on the Homo Sacer cycle, on (the development) of Agamben’s notion of power (and on his closely related notion of freedom and art of life), as well as on Agamben’s philosophy of language and methodology. While most commentaries focus on Agamben’s interpretation of Foucault’s concept of biopower, his work also contains many interesting references to Foucault on freedom and possibilities—and I think that it is here that Foucault’s influence on Agamben is

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Rahmawati, Damay, and Ecclisia Sulistyowati. "Teori Filsafat Politik Agamben dalam Karya Sastra: Bare Life dan Homo Sacer." Stilistika: Jurnal Pendidikan Bahasa dan Sastra 15, no. 1 (2022): 146. http://dx.doi.org/10.30651/st.v15i1.10766.

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Agamben Theory of Political Philosophy in Literature Work: Bare Life and Homo Sacer ABSTRAKPenelitian ini menyajikan gagasan dan teori sosio-politik Agamben seputar kedaulatan negara dan hak asasi manusia, untuk memberikan pandangan dan perbandingan dalam hubungannya dengan teori-teori pada ilmu sosial dan sastra. Agamben adalah salah satu filsuf yang muncul di era modern, yang mana pemikirannya berkaitan dengan filsuf besar pendahulunya, seperti Michel Foucault dan Hannah Arendt yang juga dibahas di dalam penelitian ini. Oleh karena itu, hubungan antara konsep-konsep pemikiran mereka pun dipr

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Jessen, Mathias Hein. "Agamben, Agamben og mere Agamben: Eden og nøgenheden." Slagmark - Tidsskrift for idéhistorie, no. 65 (March 9, 2018): 184–88. http://dx.doi.org/10.7146/sl.v0i65.104138.

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Knudsen, Nicolai Krejberg. "Agambens kairologi:." Slagmark - Tidsskrift for idéhistorie, no. 72 (August 15, 2015): 109–26. http://dx.doi.org/10.7146/sl.v2015i72.107205.

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This article argues that Giorgio Agamben’s conceptions of kairos (the decisive moment) and messianic time are essentially to be understood in terms of experience. This becomes clear when we identify the methodological similarities between Agamben’s reading of Paulus in The Time That Remains and Heidegger’s lectures on Paulus from 1920-21: the doctrine of kairology is different from any eschatology, insofar as it involves an instantaneous modulation of our factical conditions, rather than a removal of them (always yet) to come. In this way, I argue that Agamben echoes Heidegger’s conception of

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6

Gu, Jakwang. "A Comparative Study on Agamben’s Art and Rancière’s Aesthetics." Criticism and Theory Society of Korea 29, no. 3 (2024): 5–31. http://dx.doi.org/10.19116/theory.2024.29.3.5.

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A comparative study on Agamben’s art and Rancière’s aesthetics will bring an understanding that Agamben proposes a new community through art and Rancière presents an idea of a new community through aesthetics. Agamben starts with Plato’s presentation of paradigm based on the relation between aisthesis and an-aisthesis which has been forgotten since Aristotle. Agamben claims to recuperate Plato’s paradigm with the relation between aisthesis and an-aisthesis. Rancière, critical of Plato, begins with a critique of Plato’s community-centered distribution of the sensible. Rancière raises a critique

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Sawczyński, Piotr. "Giorgio Agamben—A Modern Sabbatian? Marranic Messianism and the Problem of Law." Religions 10, no. 1 (2019): 24. http://dx.doi.org/10.3390/rel10010024.

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The article analyzes the influence of the kabbalistic doctrine of Sabbatianism on the messianic philosophy of Giorgio Agamben. I argue against Simon Critchley that Agamben’s critique of the sovereign law is not inspired by Marcion’s idea of the total annihilation of law but by Sabbatai Zevi’s project of deactivating its repressive function. I further argue that Agamben also adopts the Sabbatian idea of Marranic messianism, which makes him repeatedly contaminate the Jewish tradition with foreign influences. Although this strategy is potentially fruitful, it eventually leads Agamben to overempha

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8

Bleeden, David. "One Paradigm, Two Potentialities: Freedom, Sovereignty and Foucault in Agamben’s Reading of Aristotle’s ‘δύναμις’ (dynamis)". Foucault Studies, № 10 (1 листопада 2010): 68. http://dx.doi.org/10.22439/fs.v0i10.3125.

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This piece considers especially the concept of potentiality in Agamben, and how it is indebted to and present in Foucault’s thought. It draws on Aristotle to highlight important aspects of potentiality and to consider Agamben’s interpretation of it. The paper thus indicates some of the important ontological and methodological aspects of the relations between Foucault and Agamben.

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9

Goriainov, Oleg. "Deactivating Theology: Agamben and Postsecularity." Philosophical Literary Journal Logos 33, no. 6 (2023): 39–62. http://dx.doi.org/10.17323/0869-5377-2023-6-39-62.

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Within the framework of postsecular discourse, Giorgio Agamben’s thought occupies an unobvious position: on the one hand, his philosophical project is inextricably linked to the theological tradition of thought; on the other hand, his thought is nourished by a critical impulse that is often labeled atheistic. The ambiguity of such a position is problematic because of the fact that in a post-secular context, that is, a situation in which all thought casts a theological shadow, a clear idea of what atheistic philosophy is today is lost. In order to understand how Agamben manages to simultaneousl

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10

Östman, Lars. "AGAMBEN. NAKED LIFE AND NUDITY." DANISH YEARBOOK OF PHILOSOPHY 45, no. 1 (2010): 71–88. http://dx.doi.org/10.1163/24689300_0450105.

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The Italian thinker Giorgio Agamben has achieved large international recognition since his first book in the homo sacer-project, Homo sacer. Il potere sovrano e la nuda vita, was published in 1995. The project’s basic aim is to try and understand the fundamental relation between man and power, politics and theology, which Agamben gives the name biopolitics. Such a politics, Agamben writes in the introduction, is the very fundamental element of Western metaphysics, “because it occupies the threshold in which the articulation between the living and logos is accomplished.” With relentless stringe

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Fuggle, Sophie. "Excavating Government: Giorgio Agamben’s Archaeological Dig." Foucault Studies, no. 7 (September 7, 2009): 81. http://dx.doi.org/10.22439/fs.v0i7.2638.

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This paper looks at the development of certain Foucauldian concepts and themes within the work of the Italian philosopher, Giorgio Agamben. Where Agamben is well-known for his critique of biopower in Homo Sacer, his recent work a more complex engagement with Foucault both in terms of his subject matter, governmentality and economy (oikonomia), and his critical methodology, most notably, his reaffirmation of the value of Foucault’s archaeological method. Focusing on three of Agamben’s recent publications, Signatura Rerum: Sul Metodo, Il regno e la gloria. Per una genealogia teologica dell'econo

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Žukauskaitė, Audronė. "NUO BIOPOLITIKOS PRIE BIOFILOSOFIJOS: M. FOUCAULT, G. AGAMBENAS, G. DELEUZE’AS." Problemos 84 (January 1, 2013): 84–98. http://dx.doi.org/10.15388/problemos.2013.0.1776.

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Straipsnyje analizuojamos biopolitikos sampratos, suformuluotos Michelio Foucault ir Giorgio Agambeno darbuose. Foucault biopolitiką apibrėžia kaip galios ir gyvybės santykį, kuris istoriškai kinta: suvereno turimą galią pakeičia disciplininė galia, o pastarąją – biopolitika. Biopolitikos atsiradimą Foucault tiesiogiai sieja su kapitalizmo raida ir ekonominiais procesais, todėl politinę teoriją jis siūlo keisti politine ekonomija. Agambenas, priešingai, biopolitiką suvokia kaip kvaziontologinę sąlygą: jo manymu, biopolitinių kūnų produkavimas ir tą produkavimą pagrindžianti išimties būklė api

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Peterson, Richard. "Agamben." Radical Philosophy Review 21, no. 1 (2018): 201–8. http://dx.doi.org/10.5840/radphilrev201841688.

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Lemke, Thomas. "“A Zone of Indistinction” – A Critique of Giorgio Agamben’s Con-cept of Biopolitics." Outlines. Critical Practice Studies 7, no. 1 (2005): 3–13. http://dx.doi.org/10.7146/ocps.v7i1.2107.

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This article reconstructs Giorgio Agamben’s concept of biopolitics and discusses his claim that the camp is the “matrix of modernity”. While this thesis is more plausible than many of his critics do admit, his work is still characterised by diverse theoretical problems. My critique will concentrate on the legalistic concept of biopolitics that Agamben endorses and on his formalistic idea of the state. This reading of Agamben leads to a surprising result. By focussing on the repressive dimensions of the state and the sovereign border between life and death, Agamben’s work remains committed to e

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Taylor, Rachael C. "The Use of Bodies by Giorgio Agamben." Excursions Journal 7, no. 1 (2020): 1–5. http://dx.doi.org/10.20919/exs.7.2017.232.

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This article reviews Giorgio Agamben's ninth installment in his Homo Sacer series, The Use of Bodies by Giorgio Agamben, translated by Adam Kotsko. The review considers Agamben's political philosophy framing of the body with reference to existentialist philosophy.

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Noland, Carrie. "Ethics, Staged." Performance Philosophy 3, no. 1 (2017): 67. http://dx.doi.org/10.21476/pp.2017.31165.

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This article stages a dialogue between Giorgio Agamben�s theory of gesture and the 2016 reconstruction of Merce Cunningham�s 1964 choreography, Winterbranch. This juxtaposition encourages a comparison between Agamben's and Cunningham's respective approaches to the semiotics of dance, the way that dance can generate meaning but also evade meaning in a way that Agamben deems "proper" to the "ethical sphere." For Agamben, dance is composed of what he calls "gestures" that have "nothing to express" other than expressivity itself as a "power" unique to humans who have language. For Cunningham, danc

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Prozorov, Sergei. "Living à la mode." Philosophy & Social Criticism 43, no. 2 (2016): 144–63. http://dx.doi.org/10.1177/0191453716662500.

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The publication of The Use of Bodies, the final volume in Giorgio Agamben’s Homo Sacer series, makes it possible to take stock of Agamben’s project as a whole. Having started with a powerful critique of the biopolitical sovereignty as the essence of modern politics, Agamben concludes his project with an affirmative vision of inoperative politics of form-of-life, in which life is not negated or sacrificed to the privileged form it must attain, but rather remains inseparable from the form that does nothing but express it. The article begins by reconstituting the non-relational logic that Agamben

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Berkey, Kimberly Matheson. "Arché-ic: Secularization in Giorgio Agamben’s “Homo Sacer” series." Reflexão 43, no. 2 (2019): 189. http://dx.doi.org/10.24220/2447-6803v43n2a4347.

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This paper puts Agamben in conversation with the topic of secularization. The fit between thinker and topic is quite natural, given that Agamben frequently approaches modernity through a theological archive, takes secularization narratives as the contrast space for his own account of intellectual history, and regularly discusses secularization through the lens of signatures. The result is that his work ends up revising secularization narratives by relocating the source of modernity in a deeper metaphysical regime rather than a past historical moment. The paper begins first by outlining Agamben

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Pacewicz, Krzysztof. "Zboczony seks jako bioopór. Między Foucaultem a Agambenem." Przegląd Socjologii Jakościowej 12, no. 1 (2016): 92–106. http://dx.doi.org/10.18778/1733-8069.12.1.06.

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Seks i seksualność odgrywają ważną rolę w teoriach biopolityki Michela Foucaulta i Giorgia Agambena. Dzięki teoretycznemu podziałowi biopolityki na dwie dziedziny: zoopolitykę (politykę ciał) i etopolitykę (politykę zachowań) można dostrzec, jak głęboko różnią się omawiane teorie: Agamben skupia się bowiem raczej na zoopolityce, Foucault zaś – na etopolityce. Z tego wynikają ich odmienne zainteresowania badawcze. Foucault analizuje przede wszystkim typową (etopolityczną) medycynę, seksuologię czy psychiatrię, a Agamben – (zoopolityczną) nazistowską eugenikę. Obaj myśliciele mają też zupełnie o

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Possamai, Jackeline Maria Beber. "Assinaturas que emergem da Comédia dantesca." Anuário de Literatura 22, no. 2 (2017): 53–61. http://dx.doi.org/10.5007/2175-7917.2017v22n2p53.

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Giorgio Agamben, ao elaborar o livro Signatura Rerum (2008), afirma ser possível investigar o passado, para chegar ao paradigma, definido como um conhecimento analógico. Agamben disserta também sobre a assinatura, a linguagem do mundo, da qual se percebe o espírito interior das coisas em sua exterioridade, além de definir a arqueologia filosófica, momento em que os saberes e os discursos são constituídos. Na esteira de Michel Foucault, o filósofo italiano argumenta que a “arqueologia é a ciência das ruínas, prática, que indaga a história não pela origem, mas como a emergência do fenômeno”. (AG

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Székely, Örs. "An-archia és oikonomia a szervezeti kérdésben." Kellék. Filozófiai folyóirat, no. 70 (December 30, 2023): 131–48. http://dx.doi.org/10.61901/kellek.2023.70.08.

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Subverting Carl Schmitt’s thesis on secularisation, Agamben identifies the oikonomia/economy as the agent that governs the Christian conception of community, history and eternal life. In this gesture, Agamben questions the nature of political action by interweaving two great traditions, Christianity and communism, interested in human emancipation and linked in their contradictions. Beyond the reconstruction of Agamben’s query I will indicate the possible answers through the interpretation of other related texts from these two traditions of thought.

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Manzari, Francesca. "Pour une théorie périphérique et/ou amoureuse : lectures d’Agamben, Derrida, Rancière." Interlitteraria 25, no. 2 (2020): 422–34. http://dx.doi.org/10.12697/il.2020.25.2.13.

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For a Peripheral Theory in Love: Reading Agamben, Derrida, Rancière. The introduction of Giorgio Agamben’s book entitled Stanzas, Word and Phantasm in Western Culture is about the relationship of philosophy and poetry to knowledge in Western culture. The stanza is “the essential nucleus” of Tuscan poetry in the thirteenth century. It is actually an invention of Tuscan poets who call stanzas the parts that compose every canzone. Stanza is a word for chamber in Tuscan dialect as well as in Italian. Agamben points out that what makes possible its poetical existence is the fact that a stanza is a

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Manzari, Francesca. "Pour une théorie périphérique et/ou amoureuse : lectures d’Agamben, Derrida, Rancière." Interlitteraria 25, no. 2 (2020): 422–34. http://dx.doi.org/10.12697/il.2020.25.2.13.

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For a Peripheral Theory in Love: Reading Agamben, Derrida, Rancière. The introduction of Giorgio Agamben’s book entitled Stanzas, Word and Phantasm in Western Culture is about the relationship of philosophy and poetry to knowledge in Western culture. The stanza is “the essential nucleus” of Tuscan poetry in the thirteenth century. It is actually an invention of Tuscan poets who call stanzas the parts that compose every canzone. Stanza is a word for chamber in Tuscan dialect as well as in Italian. Agamben points out that what makes possible its poetical existence is the fact that a stanza is a

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Jessen, Mathias Hein. "Forvaltningen af det bestående:." Slagmark - Tidsskrift for idéhistorie, no. 72 (August 15, 2015): 17–35. http://dx.doi.org/10.7146/sl.v2015i72.107199.

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The article investigates Giorgio Agamben’s turn to, and radicalization of, Foucault’s concept of governmentality, which Agamben argues constitutes a ’decisive point’ in the Homo sacer-series. The article shows that in the investigation of the Trinitarian oikonomia, Agamben finds the point of intersection between the ‘totalizing procedures’ of the state and ‘individualizing techniques’ of biopolitics thereby disclosing the ‘zone of indistinction’ between sovereignty and government and politics and economy, which constitutes power in the West. Furthermore, the article argues that Agamben shows h

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Gonçalves, José Mário. "The Heretic As Homo Sacer." Caminhos 15, no. 1 (2017): 110. http://dx.doi.org/10.18224/cam.v15i1.5969.

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O HEREGE COMO HOMO SACER  Resumo: o artigo analisa a condição do herege, conforme é definida pelos escritores cristãos antigos, em especial Agostinho de Hipona (354-430), à luz da figura do homo sacer, insacrificável e matável, a “vida que não merece ser vivida” como apresentada na obra de Giorgo Agamben.  Palavras-chave: Herege. Homo Sacer. Agostinho De Hipona. Giorgio Agamben.  Abstract: the paper discusses the condition of heretic, as defined by the ancient Christian writers, mainly Augustine of Hippo (354-430), in the light of the figure of homo sacer, w

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Indrajaya, Ferdinand. "Homo Sacer sebagai Figur Politis dan Kaitannya dengan Dunia Pendidikan Tinggi." Humaniora 2, no. 1 (2011): 335. http://dx.doi.org/10.21512/humaniora.v2i1.3021.

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Article is an outcome from writer’s reflection from his reading on Homo Sacer, Sovereign Power and Bare Life, a book by Giorgio Agamben, an Italian 20th century philosopher. The reading concerns with the three chapters which are Homo Sacer, The Ambivalence of The Sacred, and The Sacred Life, and also the preface of chapters. Generally, this article proposes two main things. First, Agamben’s description on Western modern political practice, developed from the Greek until today. Second, writer’s reflection on educational system in Indonesia, especially the higher education level in nowadays, thr

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Cremer, Douglas. "Understanding Agamben." European Legacy 23, no. 4 (2018): 435–40. http://dx.doi.org/10.1080/10848770.2018.1430927.

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Bartoloni, Paolo. "Giorgio agamben." Angelaki 13, no. 1 (2008): 51–63. http://dx.doi.org/10.1080/09697250802156067.

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Stratton, Jon. "The Trouble with Zombies: Bare Life,Muselmännerand Displaced People." Somatechnics 1, no. 1 (2011): 188–208. http://dx.doi.org/10.3366/soma.2011.0013.

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This article considers the increase in media representations of zombies during the first decade of the 2000s. It argues that a connection can be read between the new preoccupation with zombies and anxieties over the apparent threat posed by those without rights attempting to enter Western countries. The article sets up a theoretical argument using the work of Giorgio Agamben. Taking on board Agamben's discussion of ‘bare life’, the article follows Agamben in making a link between this idea and the Muselmann, the Jew reduced to the walking dead in the concentration and death camps. For Agamben,

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Wincław, Dawid. "Czy bezosobowa tożsamość jest możliwa? O „zdemaskowanej” idei osoby Giorgio Agambena." Annales Universitatis Mariae Curie-Sklodowska, sectio I – Philosophia-Sociologia 42, no. 1 (2018): 55. http://dx.doi.org/10.17951/i.2017.42.1.55.

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<p>„Osoba” to pojęcie bardzo stare i silnie osadzone w filozofii. Przemierzyło ono długą drogę semantycznego rozwoju i – jak twierdzi Giorgio Agamben, którego poglądy w tym artykule autor pragnie zreferować – niektóre z tych okresów wciąż w oddziaływaniu tego pojęcia są żywe. Włoski filozof próbuje dowodzić, że nie jest to zwykły słownikowy termin, lecz pojęcie o niemal performatywnej mocy. W niniejszym artykule autor próbuje prześledzić za Agambenem liczne konteksty, którym to pojęcie zawdzięcza swoje istnienie (filozofia starożytna, teatr, chrześcijaństwo, prawo rzymskie, nowożytność),

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Pontin, Fabricio. "Shame, de-subjectivation and passivity – on the metaphysics of the Self in Levinas and Agamben." Veritas (Porto Alegre) 63, no. 1 (2018): 190. http://dx.doi.org/10.15448/1984-6746.2018.1.30069.

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This article provides a relation between the problem of shame in both Levinas and Agamben, focusing, for the most part, in the development of Levinas' metaphysics and its relation to the emotional tonality of shame in three works: "On Escape", "Time and the Other" and "Otherwise than Being". In stressing the unique take that Levinas has on metaphysics, I try to point at the tension between Jewish and Greek thought in Levinas, and his option for a radical notion of a situated understanding of the "ethical". Hence my interest in contrasting Levinas and Agamben, as Agamben's appropriation of Levi

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Di Gesu, Andrea. "Agamben’susesof Wittgenstein: An overall critical assessment." Philosophy & Social Criticism 45, no. 8 (2018): 907–29. http://dx.doi.org/10.1177/0191453718814879.

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Agamben has often made explicit references to the reflexion of Wittgenstein: it is thus surprising to note that this important influence of his philosophy has been almost completely ignored. In this article, my aim is to propose an overall assessment of Agamben’s interpretation of Wittgenstein’s philosophy. In order to do so, I have isolated two themes where Wittgenstein’s influence is particularly evident: namely, the concepts of Irreparable and Form-of-life. My thesis is that, while regarding the first, Agamben proposes an original interpretation of a major topic of the Tractatus – that is,

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Park, Moonjung. "The biopolitics of ‘Italian theory’ and ‘community’ discourses: Focusing on Agamben and Esposito." Criticism and Theory Society of Korea 28, no. 2 (2023): 171–92. http://dx.doi.org/10.19116/theory.2023.28.2.171.

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Esposito’s “immune paradigm” and Agamben’s concepts of “Homo sacer” and “biosecurity” have gained increasing attention in the wake of the coronavirus 2019 pandemic. The biopolitics presented by these Italian philosophers has been discussed actively on a global scale and not merely in the Italian context. This study aims to examine whether Agamben and Esposito’s discourse on community can be universalized. Agamben and Esposito represent the individuality and non-mainstreamness of Italian philosophy, called “Italian theory,” which Negri visualized in The Italian Difference in 2005. This is diffe

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Mortensen, Jacob Bliddal. "Giorgio Agambens Paulus og “the return of religion”." Dansk Teologisk Tidsskrift 79, no. 4 (2016): 243–60. http://dx.doi.org/10.7146/dtt.v79i4.105798.

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In recent years, the Italian philosopher Giorgio Agamben has received more and more attention. Political philosophers increasingly discuss his political philosophy, and theologians and biblical scholars discuss his book on Paul and Paul’s letter to the Romans. This article situates the work of Agamben (especially on Paul) within a broader philosophical and theoretical context. Furthermore, it provides an interpretation of Agamben’s Paul in relation to his concept of “messianism” and in relation to a broad movement within continental philosophy called “the return of religion”. Finally, this art

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JONES, EMMA R. "In the Presence of the Living Cockroach: The Moment of Aliveness and the Gendered Body in Agamben and Lispector." PhaenEx 2, no. 2 (2007): 24–41. http://dx.doi.org/10.22329/p.v2i2.235.

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In this paper, I consider Giorgio Agamben's critique of Heidegger's understanding of animality, using Clarice Lispector's novel The Passion According to G.H. as an illustration. I argue that the present (living) moment itself separates the human from the animal for Heidegger, because, as Agamben notes, Heidegger subsumes this moment under the notion of "animal captivation" and thus fails to think the spontaneity of "bare life." But while Agamben goes on to argue that the creation of the human/animal binary is the primary move of the "anthropological machine," I argue that the man/woman dichoto

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Rocha, Denise. "Reflexões filosóficas e literárias sobre a pandemia na Carta ao Coronavírus (22 de março de 2020) do timorense Dadolin Murak." Navegações 16, no. 1 (2023): e43799. http://dx.doi.org/10.15448/1983-4276.2023.1.43799.

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O objetivo do estudo “Refl exões filosóficas e literárias sobre a pandemia na Carta ao Coronavírus (22 de março de 2020) do timorense Dadolin Murak” é apresentar, de um lado, o contexto sociopolítico da eclosão da pandemia do COVID-19, as medidas de emergência decretadas pelas autoridades internacionais e timorenses, bem como a negação da pandemia por Giorgio Agamben e a crítica contrária de Yara Frateschi; e, de outro, analisar o texto literário, segundo as reflexões sobre o esgotamento (Pelbart) e a melancolia (Agamben), e as facetas do individualismo e as da solidariedade. Além disso, será

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Mendes, Danilo, and Felipe de Queiroz Souto. "Fundamento e Linguagem." Sacrilegens 21, no. 2 (2025): 12–25. https://doi.org/10.34019/2237-6151.2024.v21.47228.

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Qual o fundamento da linguagem? Partindo desta questão, Agostinho em sua obra De Magistro e Agambem em seu seminário sobre A linguagem e a morte tentam articular uma resposta. Enquanto Agostinho se mantém num argumento teológico e aponta este fundamento no Mestre, o próprio Deus que sustenta a linguagem; Agamben articula uma reflexão heideggeriana para pensar a ausência de fundamento da linguagem e a manutenção da sua pendência. Embora os autores estejam em tempos tão distantes e filosofam de forma diferente entre si, ambos estão pensando sobre o mesmo problema e este é o fio condutor deste ar

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Brum Neto, Benjamim. "“God Has Not Died, He Became Government”: Use-of-Oneself and Immanence in Giorgio Agamben’s Work." Philosophies 9, no. 4 (2024): 112. http://dx.doi.org/10.3390/philosophies9040112.

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This article delves into the theme of the death of God in Giorgio Agamben’s work from a political perspective, seeking to interpret the notion of “God” in Agamben through the concepts of “government” and “transcendence”. Although Agamben does not extensively address the theme of the death of God, my hypothesis is that by continually dealing with the ethical and political legacy of Western theology, it is possible to conceive the death of God as an unconsummated political horizon, but that it is yet to come. In this sense, the first two sections of the text provide a review of the theme of gove

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Nguyen, Duy Lap. "Stupidity and the Threshold of Life, Language and Law in Derrida and Agamben." Derrida Today 12, no. 1 (2019): 41–58. http://dx.doi.org/10.3366/drt.2019.0196.

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This paper examines Jacques Derrida's deconstruction of Giorgio Agamben's account of the history of bio-politics in the Beast and the Sovereign. In this account, the ‘threshold of bio-political modernity’ is identified with the collapse of an allegedly immemorial distinction between life and the law. According to Derrida, however, this in-distinction between life and the law, which supposedly marks the historical emergence of the bio-political, is in fact an originary event. Agamben, therefore, announces a bio-political modernity that has always already existed. In this essay, I argue that Der

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Watkin, William. "The Time of Indifference: Mandelstam's Age, Badiou's Event, and Agamben's Contemporary." CounterText 2, no. 1 (2016): 85–99. http://dx.doi.org/10.3366/count.2016.0041.

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There has been little direct discussion between perhaps the two leading philosophers of our age: Alain Badiou and Giorgio Agamben. Yet both men have written about the same poem by Osip Mandelstam, ‘The Age’, around the topic of time. Significantly, Agamben's response, written after Badiou's, is a subtle and damning critique of Badiou's conceptualisation of time, in particular extended across the categories of the modern, the contemporary, and the now or the event – although it never actually mentions Badiou by name. In this paper the lens of the central role of indifference in the work of both

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Zsupos, Norbert. "A felszabadulás ígérete. A szubjektivitás problémája Agamben és Badiou Szent Pál-értelmezésében." Kellék. Filozófiai folyóirat, no. 70 (December 30, 2023): 109–30. http://dx.doi.org/10.61901/kellek.2023.70.07.

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In this paper, I will explore the problem of subjectivity in the philosophy of Giorgio Agamben and Alain Badiou, based on their interpretations of Saint Paul. In Agamben’s reading, St. Paul’s letters have a messianic structure that can be linked to a specific form of subjectivation, closely related to the concept of “vocation” or “calling” (klētós). In Badiou’s case, the political universality introduced in the Pauline letters is explained through the ontological relation between the concepts of event and truth. In Agamben’s and Badiou’s thought, the concepts of subject and subjectivity appear

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Li, Victor. "Giorgio Agamben, J. G. Farrell’sThe Singapore Grip, and the ColonialDispositif." Cambridge Journal of Postcolonial Literary Inquiry 3, no. 3 (2016): 361–78. http://dx.doi.org/10.1017/pli.2016.25.

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In his Afterword toThe Singapore Grip, J. G. Farrell thanks Giorgio and Ginevra Agamben for suggesting the phrase that became the title of his novel. What can we make of this surprising and unexpected connection between an Anglo-Irish author’s novel about colonial Singapore on the eve of its fall to the Japanese army during World War II and Agamben’s writings on biopolitics? Despite the serendipitous nature of the encounter between the two writers and the lack of any causal relation between their works, my paper argues that there is an unacknowledged affinity that allows us to open them up to

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Agamben, G. "The Potency of Thought." Versus 3, no. 2 (2023): 6–23. http://dx.doi.org/10.58186/2782-3660-2023-3-2-6-23.

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This publication is the first translation into Russian of a text that is key to understanding Giorgio Agamben’s philosophical project. First presented in the form of a paper at a conference in Lisbon in 1987, this text is known to the general reader under the title “On Potentiality”, published in the English-language collection Potentialities (1999). The translation is based on an expanded and refined version of the text, which was first published in Italian in 2005. The article is a detailed commentary on two key concepts of Aristotle’s philosophy — potentiality (dynamis) and actuality (energ

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Ilyés, Zalán-György. "A lehetetlenség kategóriájának politikai ontológiai jelentőségéről Giorgio Agamben filozófiájában." Erdélyi Múzeum 86, no. 4 (2024): 36–56. https://doi.org/10.36373/em-2024-4-3.

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Dolgozatom kiindulópontjául az az agambeni gondolat szolgál, miszerint „[a]míg a lehetőség új és koherens ontológiája nem kerül a tettre és annak a lehetőséghez való viszonyára alapított ontológia helyére […], addig a szuverenitás apóriájától mentes politikai elmélet elképzelhetetlen marad”. Ha ma, a Homo Sacer című főművének megírása után szinte harminc évvel úgy gondoljuk, Agamben megállapítása helyes és az általa kitűzött feladat vállalandó, tisztáznunk kell, hogy a filozófus meddig jutott e politikai elmélet elgondolásában. Ahhoz azonban, hogy ezt megtegyük, előbb arra a kérdésre kell vála

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García López, Daniel J. "AGAMBEN <em>VERSUS</em> AGAMBEN." Anales de la Cátedra Francisco Suárez 43 (December 27, 2009): 337–42. http://dx.doi.org/10.30827/acfs.v43i0.834.

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Rodríguez Arratia, Nelson Cristián. "Signatura rerum. Sobre el método." Hermenéutica Intercultural, no. 22 (July 4, 2014): 205. http://dx.doi.org/10.29344/07196504.22.551.

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Reseña del libro: “Signatura rerum. Sobre el método”Giorgio AgambenEd. Adriana Hidalgo, Buenos Aires, 2009ISBN: 978-987-1556-17-5El siguiente libro que presentamos corresponde a uno de los últimos estudios realizados o construidos por el filósofo italiano Giorgio Agamben.

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Almeida, Cléber Ranieri Ribas de. "O Aberto: O Homem e o Animal de Giorgio Agamben – Uma Tentativa Hipertextual/The Open: The man and the animal of Giorgio Agamben - A hypertext attempt." Pensando - Revista de Filosofia 4, no. 7 (2013): 1. http://dx.doi.org/10.26694/pensando.v4i8.1418.

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O artigo se propõe elaborar uma exegese do livro O Aberto: o Homem e o Animal, de Giorgio Agamben, de maneira a expor o argumento central da obra bem como situar o autor na Filosofia Política contemporânea. Para Agamben, o aberto não se situa unicamente numa analítica fenomenológico-existencial do ser: politicamente, o lugar privilegiado de movimentação desse conceito situa-se especificamente na biofilosofia dos graus do orgânico. A definição desses graus torna-se cada vez mais imprecisa à medida em que se propõe distinguir o limite entre o que é o animal e o que é o humano. A inovação de Agam

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Rauch, Malte Fabian. "An-arche and Indifference." Philosophy Today 65, no. 3 (2021): 619–36. http://dx.doi.org/10.5840/philtoday2021520410.

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This essay explores Giorgio Agamben’s engagement with Reiner Schürmann, focusing in particular on their ontological understanding of anarchy. Setting out from the lacuna in the literature on this issue, it gives a close reading of the passages where Agamben addresses Schürmann, interrogates the role of of arche in Agamben’s works and links his interest in Schürmann to his long-standing critique of Derrida. Tracing these issues through Agamben’s and Schürmann’s texts, it becomes apparent that both authors operate with a strikingly similar approach, while adumbrating different understandings of

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Farafonova, D. "“The Mind Dipping the Pen in the Ink of Thought”: On the Russian Translation of the Term Potenza and Its Meaning in Giorgio Agamben’s Ontology." Versus 3, no. 2 (2023): 151–64. http://dx.doi.org/10.58186/2782-3660-2023-3-2-151-164.

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This article aims to explore the significant implications of the term potenza in Giorgio Agamben’s thought. The concept of potency holds a unique place in Agamben’s thinking strategy: it serves as a way of thinking within his own philosophy while coinciding with it. Through the theoretical assimilation of this category, Agamben performatively fulfills the aim of his thought, which is the return of thought to the realm of potency. Drawing upon Aristotle, Albert the Great, and Averroes, Agamben establishes the true essence of potency. It is crucial to consider the range of meanings that the cont

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Tagma, Halit Mustafa. "Homo Sacer vs. Homo Soccer Mom: Reading Agamben and Foucault in the War on Terror." Alternatives: Global, Local, Political 34, no. 4 (2009): 407–35. http://dx.doi.org/10.1177/030437540903400403.

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In the past decade there have been efforts to understand the war on terror through the writings of Michel Foucault and Giorgio Agamben. Some analyses reify certain concepts employed by Foucault and Agamben. Others do not accurately represent the actual occurrence of violence at ground level. Without claiming to present a sovereign gaze on the literature and the reading of sovereign violence in places such as Guántanamo, this article argues that there are at least three central elements that philosophers and theorists might want to reconsider in connection with sovereignty, biopower, and subjec

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