By Sergei Prozorv
Tracing how the common sense of inoperativity works within the domain names of language, legislation, heritage and humanity, Agamben and Politics systematically introduces the basic strategies of Agamben's political suggestion and a significantly translates his insights within the wider context of up to date philosophy.
Agamben's commentators and critics are inclined to concentrate on his strong critique of the Western political culture within the Homo Sacer sequence. yet this slender concentration serves to imprecise the general constitution of Agamben's political idea, that's neither unfavourable nor serious yet affirmative. Sergei Prozorov brings out the affirmative temper of Agamben's political proposal, concentrating on the concept that of inoperativity, which has been vital to Agamben's paintings from his earliest writings.
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Additional info for Agamben and Politics: A Critical Introduction (Thinking Politics)
Agamben is evidently not a utopian thinker affirming an infinite wealth of possibilities of a new and better politics. The argument for comedy as the fundamental attunement of Agamben’s thought must therefore be qualified in three ways. Firstly, while for Agamben the overcoming of the tragic logic is certainly possible, more often than not it takes place in circumstances that we would in ordinary language pronounce to be very tragic indeed. Many commentators have noted Agamben’s ‘morbid obsession with the dehumanized and disenfranchised’ (Kearney 2009: 154), his fascination with abject figures from Bartleby to the bandit, from porn stars to the camp inmate, from the fetishist to the anorexic.
Inoperativity is not inert; on the contrary, it allows the very potentiality that has manifested itself in the act to appear. It is not potentiality that is deactivated in inoperativity but only the aims and modalities into which its exercise has been inscribed and separated. And it is this potentiality that can now become the organs of a new possible use. : 102) What sort of new use may the body be subjected to? : 102). Perversion and fetishism as one of its forms are characterised by the logic diametrically opposed to that of glorious ostentation: whereas in the former case an object acquires glory at the cost of losing all its potentiality, in the latter case potentiality is augmented through sacrificing all the insignia of glory (or, perhaps, attaining real glory for the first time): 40 the sabbatical animal: the politics of inoperativity The naked, simple human body is not displaced here into a higher and nobler reality: instead, liberated from the witchcraft that once separated it from itself, it is as if this body were now able to gain access to its own truth for the first time.
Since the children of limbo have no guilt other than the original sin, they cannot be consigned to hell and their only punishment is the ‘perpetual lack of the vision of God’ (Agamben 1993a: 4). However, since these children were not baptised and therefore lack any supernatural knowledge, implanted at baptism, they cannot suffer this lack, or even perceive it as such. Thus, Agamben argues, what was intended as privation turns into a natural joy for the inhabitants of limbo: Irremediably lost, they persist without pain in divine abandon.
Agamben and Politics: A Critical Introduction (Thinking Politics) by Sergei Prozorv