The final chapter takes many of the insights from the previous chapters in order to show, through a more general reading of Plato’s dialogues, how Plato attempts always to move from what is commonly called life, that is, from a more biological conception of life, a life of the body or of the animal, to a spiritual life or a life of the soul, that is, from something like bare life to real life, from particular life-forms to an essence or form of life itself, the only life, in end, worthy of the name for Plato. This chapter thus concentrates on several later dialogues in which Plato begins to distinguish two different valences of life, human life in the polis (bios) as opposed to what Giorgio Agamben calls “bare life” (zōē), but also, and more importantly, human life as opposed to something like real life. It is the initial distinction between human life and bare life that allows for this reinscription or transformation of bare life into something like real life or life itself, a transformation, it is argued, that is decisive not just for Plato but for the entire neo-Platonic and Christian tradition that takes its inspiration from him.
The Highest Poverty: Monastic Rules and Form‑of‑Life by Giorgio Agamben
