Political Theory

Download Catastrophe and Redemption: The Political Thought of Giorgio by Jessica Whyte PDF

By Jessica Whyte

Offers a impressive new studying of Agamben’s political notion and its implications for political motion within the present.

Challenging the general account of Agamben as a pessimistic philosopher, Catastrophe and Redemption proposes a examining of his political notion during which the redemptive component of his paintings isn't really a curious apart yet in its place is prime to his venture. Jessica Whyte considers his severe account of latest politics—his argument that Western politics has been “biopolitics” in view that its inception, his critique of human rights, his argument that the country of exception is now the norm, and the paradigmatic value he attributes to the focus camp—and exhibits that it truly is in the middle of those catastrophes of the current that Agamben sees the potential of a kind of profane redemption. Whyte outlines the significance of potentiality in his try and formulate a brand new politics, examines his relation to Jewish and Christian strands of messianism, and interrogates the recent kinds of praxis that he situates inside of modern commodity tradition, taking Agamben’s idea as a decision for the construction of recent political forms.

“One of the book’s strengths is to bare the basic bond among sovereign strength and political, social, and cultural identities … [a] interesting book.” — Comparative and Continental Philosophy

“…Catastrophe and Redemption bargains an excellent severe evaluation of Agamben’s work.” — Contemporary Political Theory

“…successfully break[s] throughout the crust of an interpretative laptop round Agamben that has grown lethargic by means of repetition … Whyte’s analyzing of Agamben is nuanced, and her recognition to the dynamics of capitalism and the heritage of political fight offer a major corrective to a couple of his philosophical developments, with no jettisoning insights.” — Law and Critique

“…Whyte identifies key questions with a purpose to must be requested as a way to remodel this global. Such questions relate to tough inequality, difficult capitalism’s colonialism of the longer term, and growing new kinds of unity. to handle those matters, Whyte attracts us to her end that it's not adequate to accede to teleological formations of capitalism. We needs to start to advance how one can contest it. This narrow quantity may be obvious as this type of name to arms.” — Symposium

Jessica Whyte is Lecturer in Cultural and Social research on the collage of Western Sydney, Australia. She is the coeditor (with Alex Murray) of The Agamben Dictionary.

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Additional resources for Catastrophe and Redemption: The Political Thought of Giorgio Agamben (SUNY series in Contemporary Continental Philosophy)

Sample text

Instead, in discussing the possibility of a new form of life, Agamben tends to adopt a prophetic tone, gesturing to a “completely new politics,” premised on the exhaustion of the past two and a half millennia of Western politics. 24 There is no reason to be particularly hopeful about the consequences that may arise from the intensification of state interventions into biology or about the reduction of life to survival, whether it takes the form of humanitarian benevolence or pacified consumerism.

Instead, he depicts the transition through which bare life appeared as the modern political subject as a product of those declarations of rights that enabled the transition from divine to national sovereignty. 99 This broader perspective led him to tie his analysis of modern juridical innovations, like the Declaration of the Rights of Man and Citizen, to an examination of those struggles, over the length of the working day for instance, which subjected the realms of production and reproduction to political dispute.

In a seeming paradox however, the homo sacer could not be sacrificed, and was therefore subject to a double exclusion: while the unpunishability of his killing removed the homo sacer from the sphere of human law, the ban on sacrifices excludes him from the realm of divine law. ”61 The homo sacer may be the definitive figure of the topological relation he terms “inclusive exclusion,” but this relation is by no means confined to Roman law. Rather, this category plays an important role in his accounts of both the Greek polis and contemporary biopolitical developments.

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