scholarly journals Homo Sacer sebagai Figur Politis dan Kaitannya dengan Dunia Pendidikan Tinggi

Humaniora ◽  
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.    

scholarly journals Impossible Dialogue on Bio-power: Agamben and Foucault

2005 ◽  
pp. 5-28 ◽  
Author(s):  
Mika Ojakangas
Keyword(s):  
Third Reich ◽  
Sovereign Power ◽  
Bare Life ◽  
Giorgio Agamben ◽  
Social Democrat ◽  
Form Of Life ◽  
Homo Sacer ◽  
The Third ◽  
Political Rationality ◽  
The Third Reich

In Homo Sacer, Giorgio Agamben criticizes Michel Foucault's distinction between 'productive' bio-power and 'deductive' sovereign power, emphasizing that it is not possible to distinguish between these two. In his view, the production of what he calls 'bare life' is the original, although concealed, activity of sovereign power. In this article, Agamben's conclusions are called into question. (1) The notion of 'bare life', distinguished from the 'form of life', belongs exclusively to the order of sovereignty, being incompatible with the modern bio-political notion of life, that is univocal and immanent to itself. In the era of bio-politics, life is already a bios that is only its own zoe ('form-of-life'). (2) Violence is not hidden in the foundation of bio-politics; the 'hidden' foundation of bio-politics is love (agape) and care (cura), 'care for individual life'. (3) Bio-politics is not absolutised in the Third Reich; the only thing that the Third Reich absolutises is the sovereignty of power (Aryan race) and the nakedness of life (the Jews). (4) St Paul's 'messianic revolution' does not endow us with the means of breaking away from the closure of bio-political rationality; on the contrary, Paul's 'messianic revolution' is a historical precondition for the deployment of modern bio-politics. (5) Instead of homo sacer, who is permitted to kill without committing homicide, the paradigmatic figure of the bio-political society can be seen, for example, in the middle-class Swedish social-democrat.

Simone Weil

2018 ◽  
Author(s):  
Beatrice Marovich
Keyword(s):  
Political Thought ◽  
The Political ◽  
Sovereign Power ◽  
Bare Life ◽  
Intellectual Curiosity ◽  
Creation Theology ◽  
Simone Weil

Few of Giorgio Agamben’s works are as mysterious as his unpublished dissertation, reportedly on the political thought of the French philosopher Simone Weil. If Weil was an early subject of Agamben’s intellectual curiosity, it would appear – judging from his published works – that her influence upon him has been neither central nor lasting.1 Leland de la Durantaye argues that Weil’s work has left a mark on Agamben’s philosophy of potentiality, largely in his discussion of the concept of decreation; but de la Durantaye does not make much of Weil’s influence here, determining that her theory of decreation is ‘essentially dialectical’ and still too bound up with creation theology. 2 Alessia Ricciardi, however, argues that de la Durantaye’s dismissal of Weil’s influence is hasty.3 Ricciardi analyses deeper resonances between Weil’s and Agamben’s philosophies, ultimately claiming that Agamben ‘seems to extend many of the implications and claims of Weil’s idea of force’,4 arguably spreading Weil’s influence into Agamben’s reflections on sovereign power and bare life.

scholarly journals Estado de exceção como regra: a vida nua sob o “eclipse político” em Giorgio Agamben / State of exception as a rule: the bare life under the "political eclipse" in Giorgio Agamben

Profanações ◽  
2018 ◽  
Vol 5 (2) ◽  
pp. 269
Author(s):  
Maria Do Socorro Catarina de Sousa Oliveira
Keyword(s):  
Social Order ◽  
The State ◽  
State Of Exception ◽  
Sovereign Power ◽  
Bare Life ◽  
Giorgio Agamben ◽  
Homo Sacer ◽  
The Social ◽  
Legal Security ◽  
Original Objective

Um dos temas de maior relevância abordado por Giorgio Agamben diz respeito ao estado de exceção como paradigma político, ou seja, o estado de exceção não se restringe aos Estados totalitários, mas a uma prática governamental que vem se propagando rapidamente, inclusive nas sociedades democráticas. Assim, o presente artigo tem como objetivo analisar, a partir de duas obras que compõem o Projeto Homo Sacer, a saber, Homo Sacer: o poder soberano e a vida nua I (2002), e Estado de Exceção: homo sacer II (2004), os principais elementos que formatam a teoria agambeniana do estado de exceção como paradigma de governo e como o delineamento de suas teses nos permite falar em “eclipse político”, o qual está concretizado na impotência do cidadão diante do poder soberano, a figura híbrida que tem a sua disposição não apenas a máquina governamental, mas o próprio ordenamento jurídico desvirtuado de seu objetivo original de proteção e segurança jurídica para um complexo e malicioso mecanismo de manutenção da “ordem social”. AbstractOne of the most relevant topics addressed by Giorgio Agamben is the state of exception as a political paradigm, that is, the state of exception is not restricted to totalitarian states, but to a government practice that is spreading rapidly, even in democratic societies. Thus, this article aims to analyze, from two works that make up the Homo Sacer Project, namely Homo Sacer: sovereign power and naked life I (2002), and State of Exception: homo sacer II (2004) ), the main elements that form the agambenian theory of the state of exception as a paradigm of government and how the delineation of its theses allows us to speak in "political eclipse", which is concretized in the impotence of the citizen before the sovereign power, the hybrid figure which has at its disposal not only the governmental machine, but the legal system itself distorted from its original objective of protection and legal security for a complex and malicious mechanism of maintenance of the "social order".

The generalised bio-political border? Re-conceptualising the limits of sovereign power

2009 ◽  
Vol 35 (4) ◽  
pp. 729-749 ◽  
Author(s):  
NICK VAUGHAN-WILLIAMS
Keyword(s):  
International Relations ◽  
Political Thought ◽  
The Other ◽  
Political Life ◽  
Sovereign Power ◽  
Bare Life ◽  
Giorgio Agamben ◽  
Relative Simplicity ◽  
Political Border ◽  
The One

AbstractThis article is a response to calls from a number of theorists in International Relations and related disciplines for the need to develop alternative ways of thinking ‘the border’ in contemporary political life. These calls stem from an apparent tension between the increasing complexity of the nature and location of bordering practices on the one hand and yet the relative simplicity with which borders often continue to be treated on the other. One of the intellectual challenges, however, is that many of the resources in political thought to which we might turn for new border vocabularies already rely on unproblematised conceptions of what and where borders are. It is argued that some promise can be found in the work of Italian philosopher Giorgio Agamben, whose diagnosis of the operation of sovereign power in terms of the production of bare life offers significant, yet largely untapped, implications for analysing borders and the politics of space across a global bio-political terrain.

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

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.

Executing Calyphas: Gender, Discipline, and Sovereignty in 2 Tamburlaine

2018 ◽  
Vol 44 (2) ◽  
pp. 141-156
Author(s):  
Timothy A. Turner
Keyword(s):  
Sovereign Power ◽  
History Of Sexuality ◽  
Bare Life ◽  
Giorgio Agamben ◽  
Martial Law ◽  
Homo Sacer ◽  
Military Commander ◽  
Key Concepts ◽  
History Of ◽  
Source Materials

This essay situates the execution of Calyphas in 2 Tamburlaine in the context of the gendered disciplinary regimes imposed by Tamburlaine in his quest for global empire. The execution bears a double significance: a father disciplines his son and, simultaneously, a sovereign military commander exercises martial law. In this doubling, the episode fuses a number of related issues in the history of sovereignty, especially key concepts addressed in Michel Foucault’s The History of Sexuality and later taken up by Giorgio Agamben in works such as Homo Sacer: Sovereign Power and Bare Life. By putting these historical models into dialogue with a revised account of the play’s source materials, this essay argues that Marlowe stages the violence embedded in both absolutist and republican models of governance when they are premised on the rigid enforcement of hierarchical disciplinary regimes.

scholarly journals 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

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

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

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.

scholarly journals A Farewell to Homo Sacer? Sovereign Power and Bare Life in Agamben’s Coronavirus Commentary

2021 ◽  
Author(s):  
Sergei Prozorov
Keyword(s):  
Global Governance ◽  
Normal State ◽  
Political Thought ◽  
State Of Exception ◽  
Sovereign Power ◽  
Bare Life ◽  
Sovereign State ◽  
Homo Sacer ◽  
Critical Commentary ◽  
Forms Of Life

AbstractThe article addresses Giorgio Agamben’s critical commentary on the global governance of the Covid-19 pandemic as a paradigm of his political thought. While Agamben’s comments have been criticized as exaggerated and conspiratorial, they arise from the conceptual constellation that he has developed starting from the first volume of his Homo Sacer series. At the centre of this constellation is the relation between the concepts of sovereign power and bare life, whose articulation in the figure of homo sacer Agamben traces from the Antiquity to the present. We shall demonstrate that any such articulation is impossible due to the belonging of these concepts to different planes, respectively empirical and transcendental, which Agamben brings together in a problematic fashion. His account of the sovereign state of exception collapses a plurality of empirical states of exception into a zone of indistinction between different exceptional states and the normal state and then elevates this very indistinction to the transcendental condition of intelligibility of politics as such. Conversely, the notion of bare life, originally posited as the transcendental condition of possibility of positive forms of life, is recast as an empirical figure, whose sole form is the absence of form. We conclude that this problematic articulation should be abandoned for a theory that rather highlights the non-relation between sovereign power and bare life, which conditions the possibility of resistance and transformation that remains obscure in Agamben’s thought.

scholarly journals Violence and the Biopolitics of Modernity

2010 ◽  
pp. 23 ◽  
Author(s):  
Johanna Oksala
Keyword(s):  
Political Violence ◽  
Political Thought ◽  
Political Life ◽  
The Political ◽  
Sovereign Power ◽  
Giorgio Agamben ◽  
Western Tradition ◽  
Effective Strategies ◽  
Forms Of Violence ◽  
The Relationship

The paper studies the relationship between political violence and biological life in the thought of Hannah Arendt, Giorgio Agamben and Michel Foucault. I follow Foucault in arguing that understanding political violence in modernity means rethinking the ontological boundary between biological and political life that has fundamentally ordered the Western tradition of political thought. I show that while Arendt, Agamben and Foucault all see the merging of the categories of life and politics as the key problem of Modernity, they understand this problem in crucially different terms and suggest different solutions to it. This results in different understandings of the relationship between violence and the political. It is my contention that the violence of modern biopolitical societies is not due to originary ties between sovereign power and biopower, as Agamben claims. Sovereign states use biopolitical methods of violence, but this violence is not an originary or necessary aspect of political power. In order to criticise the forms of violence specific to modern biopolitical societies we must expose the points of tension, as well as of overlap between two types of power – biopower and sovereign power. Understanding their distinctive rationalities is crucial for developing effective strategies against current forms of political violence.

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