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  1. Sergei Prozorov (2012). The Katechon in the Age of Biopolitical Nihilism. Continental Philosophy Review 45 (4):483-503.
    The article addresses the ‘messianic turn’ in contemporary continental philosophy, focusing on the concept of the katechon as the restraining force that delays the advent of the Antichrist in the Second Letter to the Thessalonians. While Carl Schmitt held the passage on the katechon to ground the Christian doctrine of state power, Giorgio Agamben’s reading of Pauline messianism rather posits the ‘removal’ of the katechon as the pathway for messianic redemption. In our argument, the significance of this text goes beyond (...)
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  2. Sergei Prozorov (2012). What is the |[Lsquo]|World|[Rsquo]| in World Politics|[Quest]| Heidegger, Badiou and Void Universalism. Contemporary Political Theory 12 (2):102.
    This article addresses the ontological presuppositions of the discourse on world politics in political and international relations theory. We argue that the ambivalent status of world politics is due to the understanding of its central concept, that is, the world, in terms of totality or ‘the whole’. Drawing on Alain Badiou's set-theoretical ontology, this article demonstrates that such a concept is logically inconsistent, which leads the discourse on world politics to a perpetual oscillation between the presupposition of a universal totality (...)
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  3. Sergei Prozorov (2010). Ethos Without Nomos: The Russian–Georgian War and the Post-Soviet State of Exception. Ethics and Global Politics 3 (4):255-275.
    This paper addresses the 2008 Russian-Georgian conflict in the context of the post-Soviet spatial order, approached in terms of Carl Schmitt’s theory of nomos and Giorgio Agamben’s theory of the state of exception. The ‘five-day war’ was the first instance of the violation by Russia of the integrity of the post-Soviet spatial order established in the Belovezha treaties of December 1991. While from the beginning of the postcommunist period Russia functioned as the restraining force in the post- Soviet realm, the (...)
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  4. Sergei Prozorov (2009). The Appropriation of Abandonment: Giorgio Agamben on the State of Nature and the Political. [REVIEW] Continental Philosophy Review 42 (3):327-353.
    The paper addresses Giorgio Agamben’s affirmation of post-sovereign politics by analyzing his critical engagement with the Hobbesian problematic of the state of nature. Radicalizing Carl Schmitt’s criticism of Hobbes, Agamben deconstructs the distinction between the state of nature and the civil order of the Commonwealth by demonstrating the ‘inclusive exclusion’ of the former within the latter in the manner of the state of exception, which functions as a negative foundation of any positive order. Since the state of nature is (...)
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  5. Sergei Prozorov (2008). Foucault, Freedom And Sovereignty. [REVIEW] Foucault Studies:123-127.
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  6. Sergei Prozorov (2008). Russian Postcommunism and the End of History. Studies in East European Thought 60 (3):207 - 230.
    The article ventures a reading of Russian postcommunist politics from the perspective of the messianic turn in continental political philosophy, specifically Giorgio Agamben’s conception of the ‘end of history’. Taking its point of departure from a retrospective construction in the Russian political discourse of the 1990s as a period of ‘timelessness’, the paper argues that postcommunism may indeed be viewed as a paradoxical ‘time out of time’, a rupture in the ordinary temporality that entirely dispenses with the teleological horizon of (...)
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  7. Sergei Prozorov (2007). The Unrequited Love of Power: Biopolitical Investment and the Refusal of Care. Foucault Studies 4:53-77.
    Despite its increasing prominence in critical political and IR theory, the significance of the Foucauldian problematic of biopolitics remains underestimated. The frequent conflation of paradigmatically distinct sovereign and biopolitical forms of power, inspired by influential readings of Agamben and Hardt and Negri, results in increasingly incoherent applications of the concept of biopolitics. This is particularly evident in the attempts to theorise resistance to bio-power, which remains cast in conventional 'emancipatory' terms of resisting transcendent and exterior power. Critically engaging with Hardt (...)
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