By Sergei Prozorv
Tracing how the common sense of inoperativity works within the domain names of language, legislations, background and humanity, Agamben and Politics systematically introduces the basic options of Agamben's political concept and a significantly translates his insights within the wider context of up to date philosophy.
Agamben's commentators and critics are likely to specialize in his robust critique of the Western political culture within the Homo Sacer sequence. yet this slender concentration serves to vague the final constitution of Agamben's political suggestion, that is neither unfavourable nor severe yet affirmative. Sergei Prozorov brings out the affirmative temper of Agamben's political notion, concentrating on the idea that of inoperativity, which has been significant to Agamben's paintings from his earliest writings.
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Extra info for Agamben and Politics: A Critical Introduction (Thinking Politics)
In contrast to this setting of life itself to work, Agamben’s politicophilosophical project advances a radical affirmation of the inoperativity of the human being as the pathway to a new politics that leaves the exhausted apparatuses behind: [Politics] is that which corresponds to the essential inoperability of humankind, to the radical being-without-work of human communities. There is politics because human beings are argos-beings that cannot be defined by any proper operation, that is, beings of pure potentiality that no identity or vocation can possibly exhaust.
In its extreme phase, capitalism is nothing but a gigantic apparatus for capturing pure means, that is, profanatory behaviours. Pure means, which represent the deactivation and rupture of all separation, are in turn separated into a special sphere. : 87–8). This nullification of profanatory potential is exemplified most starkly by the apparatus of pornography. In his brief history of the pornographic genre Agamben notes the tendency towards the transformation of the sexual acts of the models into pure means or ‘gestures’ that no longer communicate any determinate content.
Agamben frequently cites Benjamin’s claim in the essay on Kafka that the coming of the Messiah would not radically change the world by force but would ‘only make a slight adjustment within it’ (Benjamin 1968: 134). This ‘slight adjustment’, after which ‘everything will be as it is now, just a little different’ (Agamben 1993a: 53), is best exemplified by a story presented by Benjamin in the same essay. [In] a Hasidic village Jews were sitting together in a shabby inn one Sabbath evening. They were all local people, with the exception of one person no one knew, a very poor ragged man.
Agamben and Politics: A Critical Introduction (Thinking Politics) by Sergei Prozorv