The Use of Bodies by Giorgio Agamben

In the forty years since its publication, Hunter S. Thompson's most famous work, Fear and Loathing in Las Vegas, has received relatively little attention from scholars, in spite of its continuing popularity and acknowledged influence. Because the narrative is so thoroughly rooted in what Thompson called “this foul year of Our Lord, 1971,” the novel is generally approached (when it is discussed at all) as a historical artifact, a gonzo first draft of history, with its fortunes rising and falling with the counterculture of the 1960s. This article argues that Fear and Loathing in Las Vegas, far from being merely an epitaph for the 1960s, actually anticipates the more recent work of political theorists Giorgio Agamben, Michael Hardt, and Antonio Negri. Thompson's work, like Agamben's, concerns the emergence of the state of exception and the homo sacer as new paradigms for the relationship between citizen and state; and, like Hardt and Negri, Fear and Loathing in Las Vegas attempts to formulate a response to the emergence of global empire.

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Hybrids of Mind and Body: The Forms and Freedoms of the Cyborg in Posthumanist Science Fiction

10.32920/ryerson.14649084.v1 ◽

2021 ◽

Author(s):

Ben Berman Ghan

Keyword(s):

Popular Culture ◽

Science Fiction ◽

The Body ◽

Human Being ◽

Sovereign Power ◽

Bare Life ◽

Giorgio Agamben ◽

Homo Sacer ◽

Mind And Body ◽

Divine Law

[Introduction] The Cyborg as a figure in popular culture – the body in a literal state of “human/machine symbiosis” (Katherine Hayles, How We Became Posthuman 112) – has sometimes been conceived as a monstrous figure, as a figure of otherness, a being whose status as a hybrid has placed them into the figure of what Giorgio Agamben might refer to as “the Homo Sacer, a person [who] is simply set outside human jurisdiction without being brought into the realm of divine law” (Agamben, Sovereign Power and Bare Life 82). The Homo Sacer, in other words, is a being who has been stripped of all recognition and humanity, deserving neither the rights of a human being or any other animal, and has come to be acknowledged only as an object. Agamben further defines the life of Homo Sacer’s exclusion as “unsacrificeability and [yet] is included in the community in the form of being able to be killed” (82), meaning that Homo Sacer can be killed, but that their killing would never constitute murder, as their life has no recognizable value.

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NALAR POLITIK KEDAULATAN NEGARA-BANGSA DALAM NOVEL LAYALY TURKISTAN KARYA NAJIB AL-KAILANI THE POLITICAL REASON OF THE SOVEREIGNTY OF THE NATION STATE IN THE NOVEL "LAYELY TURKISTAN" BY NAJIB AL-KAILANI

Kibas Cenderawasih ◽

10.26499/kc.v18i2.303 ◽

2021 ◽

Vol 18 (2) ◽

Author(s):

Agus Sunarto

Keyword(s):

Political Philosophy ◽

State Of Exception ◽

Material Object ◽

The Novel ◽

Sovereign Power ◽

Bare Life ◽

Giorgio Agamben ◽

Cultural Aspects ◽

Homo Sacer ◽

Textual Data

Abstrak Penelitian ini mencoba untuk memahami politik kolonial yang dilakukan terhadap bangsa Turkistan dalam novel Nights in Turkistan karya Najib Al-Kailani melalui perspektif filsafat politik Giorgio Agamben. Lokus utama penelitian ini dengan perspektif tersebut mencoba menyibak proses normalisasi paradigma politik kolonial yang terdiri dari kekuasaan berdaulat, state of exception, bare life (ketelanjangan hidup), dan homo sacer. Penelitian ini menggunakan metode kualitatif deskriptif. Metode ini digunakan karena sumber data dalam penelitian ini berupa data tekstual yang terdiri dari kata, kalimat, paragraf dari objek material penelitian. Praktik kolonial yang dijalankan oleh pihak Cina dan Rusia menjadikan bangsa Turkistan mengalami degradasi eksistensinya baik dari aspek sosial, politik, maupun budaya. Karena itu penelitian ini akan menyibak lebih dalam proses kolonial yang dilakukan oleh Cina dan Rusia dari kritik filsafat politik Giorgio Agamben. Hasil penelitian ini menunjukkan bahwa pertama, praktik kolonialisme membawai konsekuensi kekuasaan berdaulat yang mencari legalitas hukum sekaligus penangguhan hukum terhadap aksi koloni; kedua, bangsa Turkistan yang tereduksi dan terdegradasi eksistensinya rentan terhadap tindakan koersif kolonial sehingga mereka tidak memiliki aksesibilas yang sempurna. Kata kunci: State Of Exception, Homo Sacer dan Layaly Turkistan Abstract This paper examines to understand the colonial politics that was carried out against the Turkistan people in Najib Al-Kailani's novel Nights in Turkistan through the framework of Giorgio Agamben's political philosophy. The main focus of this research with this perspective is trying to uncover the process of normalizing the colonial political paradigm, which consists of sovereign power, state of exception, bare life, and homo sacer. This research uses the descriptive qualitative method. This method is used because the data of this research is textual data consisting of words, sentences, paragraphs by the material object. The colonial practices carried out by the Chinese and Russians made the Turkistan nation experience a degradation of its existence from both social, political, and cultural aspects. Thus, this research will reveal more deeply the colonial process carried out by China and Russia than Giorgio Agamben's critique of political philosophy. The results of this study indicate that first, the practice of colonialism carries the consequences of sovereign power seeking legality as well as legal suspension of colony actions; second, the Turkistan peoples who were reduced and degraded in existence were vulnerable to colonial coercive action so that they did not have perfect accessibility. Keyword: State Of Exception, Homo Sacer dan Layaly Turkistan

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Hybrids of Mind and Body: The Forms and Freedoms of the Cyborg in Posthumanist Science Fiction

10.32920/ryerson.14649084 ◽

2021 ◽

Author(s):

Ben Berman Ghan

Keyword(s):

Popular Culture ◽

Science Fiction ◽

The Body ◽

Human Being ◽

Sovereign Power ◽

Bare Life ◽

Giorgio Agamben ◽

Homo Sacer ◽

Mind And Body ◽

Divine Law

[Introduction] The Cyborg as a figure in popular culture – the body in a literal state of “human/machine symbiosis” (Katherine Hayles, How We Became Posthuman 112) – has sometimes been conceived as a monstrous figure, as a figure of otherness, a being whose status as a hybrid has placed them into the figure of what Giorgio Agamben might refer to as “the Homo Sacer, a person [who] is simply set outside human jurisdiction without being brought into the realm of divine law” (Agamben, Sovereign Power and Bare Life 82). The Homo Sacer, in other words, is a being who has been stripped of all recognition and humanity, deserving neither the rights of a human being or any other animal, and has come to be acknowledged only as an object. Agamben further defines the life of Homo Sacer’s exclusion as “unsacrificeability and [yet] is included in the community in the form of being able to be killed” (82), meaning that Homo Sacer can be killed, but that their killing would never constitute murder, as their life has no recognizable value.

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The Space of Difference in Law: Inquests into Aboriginal Deaths in Custody

Somatechnics ◽

10.3366/soma.2011.0008 ◽

2011 ◽

Vol 1 (1) ◽

pp. 87-123 ◽

Cited By ~ 7

Author(s):

Sherene H. Razack

Keyword(s):

Aboriginal People ◽

The Body ◽

Police Brutality ◽

Canadian Society ◽

Aboriginal Community ◽

Police Custody ◽

Homo Sacer ◽

Clear Sign ◽

A Site ◽

Deaths In Custody

Paul Alphonse, a 67 year-old Aboriginal died in hospital while in police custody. A significant contributing factor to his death was that he was stomped on so hard that there was a boot print on his chest and several ribs were broken. His family alleged police brutality. The inquest into the death of Paul Alphonse offers an opportunity to explore the contemporary relationship between Aboriginal people and Canadian society and, significantly, how law operates as a site for managing that relationship. I suggest that we consider the boot print on Alphonse's chest and its significance at the inquest in these two different ways. First, although it cannot be traced to the boot of the arresting officer, we can examine the boot print as an event around which swirls Aboriginal/police relations in Williams Lake, both the specific relation between the arresting officer and Alphonse, and the wider relations between the Aboriginal community and the police. Second, the response to the boot print at the inquest sheds light on how law is a site for obscuring the violence in Aboriginal people's lives. A boot print on the chest of an Aboriginal man, a clear sign of violence, comes to mean little because Aboriginal bodies are considered violable – both prone to violence, and bodies that can be violated with impunity. Law, in this instance in the form of an inquest, stages Aboriginal abjection, installing Aboriginal bodies as too damaged to be helped and, simultaneously to harm. In this sense, the Aboriginal body is homo sacer, the body that maybe killed but not murdered. I propose that the construction of the Aboriginal body as inherently violable is required in order for settlers to become owners of the land.

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Hacer de la vida una forma propia

Profanações ◽

10.24302/prof.v6i0.2051 ◽

2019 ◽

Vol 6 ◽

pp. 238-258

Author(s):

Isidoro Harispe

Keyword(s):

Giorgio Agamben ◽

Homo Sacer ◽

Palabras Clave

El presente artículo pretende reflexionar sobre la particular mirada que tiene Giorgio Agamben de lo político a partir del uso que hace de algunos autores (Debord, Heidegger, Foucault, Kojève) y conceptos (“espectáculo”, “poshistoria”, “vida”, “forma-de-vida”) con los cuales durante más de veinte años abordó cuestiones del pensamiento político contemporáneo. El recorrido interpretativo está centrado entre los años de la publicación de Medios sin fin (1996), un libro pequeño pero bisagra en su producción escritural, y el final de la saga Homo Sacer El uso de los cuerpos (2014). Palabras clave: Giorgio Agamben. Guy Debord. Sociedad del espectáculo. Vida. Forma-de-vida. Poshistoria.

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VIOLÊNCIA POLÍTICA DA ESCRAVIDÃO NO PENSAMENTO DE FRANCISCO JOSÉ DE JACA E GIORGIO AGAMBEN

PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília ◽

10.26512/pl.v9i17.26969 ◽

2020 ◽

Vol 9 (17) ◽

pp. 119-141

Author(s):

Antonio Justino Arruda Neto

Keyword(s):

Giorgio Agamben ◽

Homo Sacer ◽

Violencia Politica

Este texto tem como objetivo a discussão entre o pensamento de Francisco José de Jaca O. F. M Cap. (1645-1690) e o Homo Sacer de Giorgio Agamben. Assim, a vida escrava na colônia espanhola amarga a condição de violência, a exceção e a supressão de direitos, argumentos esses convergentes dos pensamentos em discussão. Acrescido dessas acepções, Francisco José de Jaca, um frade que despontou como contrário Ã escravidão. Ele poderá ser considerado abolicionista? A afirmação é positiva. O propósito de Francisco José de Jaca em defender o indefensável no período colonial, resultou em sua convocação para Europa e aos tribunais eclesiásticos. De Sevilla Ã Roma. Seu instrumento de combate foi a simplicidade que estava ao seu alcance: a oração (pelo discurso) e a confissão (induzir o rebanho ao pensamento de liberdade). Sendo assim, o problema de pesquisa será: a escravidão política como um instrumento de violência seria o despojamento social e político da vida nua? Com isso, o objetivo geral é identificar a escravidão política como um instrumento de violência como procedimento de despojamento social e político da vida nua. O texto está dividido em três seções articuladas? nos pensamentos de Francisco José de Jaca e Giorgio Agamben: a primeira, compreender o pensamento de Francisco José de Jaca, segunda, discutir a invisibilidade da escravidão; e, a terceira, a análise da retirada da escravidão humana do mundo, é possível? Portanto, os herdeiros indiretos de Francisco José de Jaca, no Brasil, foram muitos, entre eles, Joaquim Nabuco (1849-1910).

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Homo Sacer sebagai Figur Politis dan Kaitannya dengan Dunia Pendidikan Tinggi

Humaniora ◽

10.21512/humaniora.v2i1.3021 ◽

2011 ◽

Vol 2 (1) ◽

pp. 335

Author(s):

Ferdinand Indrajaya

Keyword(s):

Higher Education ◽

Political Thought ◽

The Political ◽

General View ◽

Sovereign Power ◽

Bare Life ◽

Giorgio Agamben ◽

Higher Education System ◽

Homo Sacer ◽

The Third

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, through Agamben’s perspective. Structurally, article is divided into three parts. First, the Preface, is a general view to Agamben’s political thought which will stand as a background to the second part from this article, Homo Sacer. On the third part, Education as Bare Life, is writer’s reflection on higher education system in Indonesia borrowing the political perspectives from Agamben.

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DE HOMO SACER, NUDAS VITAS Y ABANDONOS: EL CASO DE LA TRANSEXUALIDAD EN LA TEORÍA TANATOPOLÍTICA

Enfermería Cuidados Humanizados ◽

10.22235/ech.v8i2.1843 ◽

2019 ◽

Vol 8 (2) ◽

Author(s):

Jaime Alonso Caravaca Morera

Keyword(s):

Giorgio Agamben ◽

Homo Sacer

El sentido de los postulados de Giorgio Agamben invita a conocer una nueva ontología sociocolectiva que más allá de la tradición soberana. A partir de las conceptualizaciones semánticas de la figura representativa “vida” y de su relación con el poder soberano en una sociedad (bio-tanato) política de normalización, se podría analizar las diferentes realidades que nos circundan. El objetivo de esta reflexión reposa en analizar las condiciones de enunciación y de existencia/resistencia de la persona que se auto-identifica dentro del spectrum transexual, de acuerdo con la teoría tanatopolítica, con el fin de promover prácticas de cuidado disciplinar inclusivas y libres de estigmas. La analogía realizada entre la persona transexual y la figura del homo sacer, permite explicar la realidad vivenciada por esta población, en la cual la vida es incluida en el ordenamiento sociojuridico únicamente bajo su propia exclusión, es decir, a partir de su absoluta invisibilidad, matabilidad y/o exterminio. Siguiendo los postulados tanatopolíticos, se podría examinar el espacio fundamental de abandono, exilio y violencia presente en todas las historias de vida post-coloniales - principalmente entre aquellas identidades disidentes e ininteligibles – que es necesario resaltar para comprender las condiciones en las cuales se han gestado las políticas de cuidado y salud actual.

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Biopolítica: a questão da violência doméstica e os corpos da vida nua

Revista de Pesquisa Interdisciplinar ◽

10.24219/rpi.v2i1.127 ◽

2017 ◽

Vol 2 (1) ◽

Author(s):

Rosane Cristina de Oliveira ◽

Eliane Cristina Tenório Cavalcanti

Keyword(s):

Michel Foucault ◽

Giorgio Agamben ◽

Homo Sacer ◽

Violencia Domestica

O presente artigo tem o objetivo investigar algumas formas que o Estado contemporâneo utiliza para promove intervenções biopolíticas acerca da violência contra mulher. Para isso, adotou-se o referencial teórico de Michel Foucault e Giorgio Agamben. Inicialmente será apresentado o entendimento foucaultiano a respeito da biopolítica, e a construção de Agamben estabelecida a partir da concepção de homo sacer e vida nua, no sentido de realiza-se uma aproximação das construções dos dois autores, evidenciando as principais concepções em que uma se mostra complementar à outra para então se pensar na questão da violência contra mulher, aqui percebida como vida nua. A seguir, busca-se a noção de refugo humano proposta por Bauman para compreender as condições sociais e de vida das mulheres em situação de violência, exclusão social e vulnerabilidade, pretendendo-se assim que elas possam ser lidas à luz dessas categorias. Finalmente, apresenta-se a lei do Feminicídio como ação biopolítica contemporânea.Palavras-chave: Biopolítica; vida nua; violência contra a mulher.

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