AGAMBEN'S PHILOSOPHICAL LINEAGE Edited by Adam Kotsko and Carlo Salzani KOTSKO 9781474423632 PRINT.indd 3 17/08/2017 12:24 Edinburgh University Press is one of the leading university presses in the UK. We publish academic books and journals in our selected subject areas across the humanities and social sciences, combining cutting-edge scholarship with high editorial and production values to produce academic works of lasting importance. For more information visit our website: edinburghuniversitypress.com © editorial matter and organisation Adam Kotsko and Carlo Salzani, 2017 © the chapters their several authors, 2017 Edinburgh University Press Ltd The Tun – Holyrood Road, 12(2f) Jackson's Entry, Edinburgh EH8 8PJ Typeset in 10.5/13 Sabon by Servis Filmsetting Ltd, Stockport, Cheshire, and printed and bound in Great Britain by CPI Group (UK) Ltd, Croydon CR0 4YY A CIP record for this book is available from the British Library ISBN 978 1 4744 2363 2 (hardback) ISBN 978 1 4744 2365 6 (webready PDF) ISBN 978 1 4744 2364 9 (paperback) ISBN 978 1 4744 2366 3 (epub) The right of Adam Kotsko and Carlo Salzani to be identified as the editors of this work has been asserted in accordance with the Copyright, Designs and Patents Act 1988, and the Copyright and Related Rights Regulations 2003 (SI No. 2498). KOTSKO 9781474423632 PRINT.indd 4 17/08/2017 12:24 Contents List of Abbreviations viii Introduction: Agamben as a Reader 1 Adam Kotsko and Carlo Salzani Part I Primary Interlocutors 1. Aristotle 15 Jussi Backman 2. Walter Benjamin 27 Carlo Salzani 3. Guy Debord 39 Dave Mesing 4. Michel Foucault 51 Vanessa Lemm 5. Martin Heidegger 63 Mathew Abbott 6. Paul the Apostle 76 Ted Jennings 7. Carl Schmitt 87 Sergei Prozorov Part II Points of Reference 8. Hannah Arendt 101 John Grumley KOTSKO 9781474423632 PRINT.indd 5 17/08/2017 12:24 vi Agamben's Philosophical Lineage 9. Georges Bataille 109 Nadine Hartmann 10. Émile Benveniste 117 Henrik Wilberg 11. Dante Alighieri 125 Paolo Bartoloni 12. Gilles Deleuze 131 Claire Colebrook 13. Georg Wilhelm Friedrich Hegel 138 Alysia Garrison 14. Friedrich Hölderlin 146 Henrik Wilberg 15. Franz Kafka 154 Anke Snoek 16. Immanuel Kant 162 Susan Brophy 17. Friedrich Nietzsche 171 Vanessa Lemm 18. Plato 178 Mika Ojakangas 19. Plotinus 186 Mårten Björk 20. Marquis de Sade 193 Christian Grünnagel 21. Baruch Spinoza 201 Jeffrey A. Bernstein 22. Aby Warburg 208 Adi Efal-Lautenschläger Part III Submerged Dialogues 23. Theodor W. Adorno 219 Colby Dickinson 24. Jacques Derrida 230 Virgil W. Brower KOTSKO 9781474423632 PRINT.indd 6 17/08/2017 12:24 Contents vii 25. Sigmund Freud 242 Virgil W. Brower 26. Jacques Lacan 252 Frances L. Restuccia 27. Karl Marx 262 Jessica Whyte 28. Antonio Negri 272 Ingrid Diran 29. Gershom Scholem 282 Julia Ng 30. Simone Weil 292 Beatrice Marovich Conclusion: Agamben as a Reader of Agamben 303 Adam Kotsko Contributors 314 Index 318 KOTSKO 9781474423632 PRINT.indd 7 17/08/2017 12:24 viii Abbreviations References to the work of Agamben are made parenthetically in the text according to the following conventions. Italian English translation AV L'avventura. Rome: Nottetempo, 2015. CC La comunità che viene. Turin: Einaudi, 1990. The Coming Community. Trans. Michael Hardt. Minneapolis: University of Minnesota Press, 1993. CF Che cos'è la filosofia? Macerata: Quodlibet, 2016. CR La Chiesa e il Regno. Rome: Nottetempo, 2010. The Church and the Kingdom. Trans. Leland de la Durantaye. London: Seagull Books, 2012. CRM Che cos'è il reale? La scomparsa di Majorana. Vicenza: Neri Pozza, 2016. EP Categorie italiane. Studi di poetica. Venice: Marsilio, 1996. The End of the Poem: Studies in Poetics. Trans. Daniel HellerRoazen. Stanford: Stanford University Press, 1999. FR Il fuoco e il racconto. Rome: Nottetempo, 2014. GU Gusto. Macerata: Quodlibet, 2015. HP Altissima povertà. Regole monastiche e forma di vita. Vicenza: Neri Pozza, 2011. The Highest Poverty: Monastic Rules and Form-of-Life. Trans. Adam Kotsko. Stanford: Stanford University Press, 2013. HS Homo sacer. Il potere sovrano e la nuda vita. Turin: Einaudi, 1995. Homo Sacer: Sovereign Power and Bare Life. Trans. Daniel Heller-Roazen. Stanford: Stanford University Press, 1998. KOTSKO 9781474423632 PRINT.indd 8 17/08/2017 12:24 Abbreviations ix Italian English translation IH Infanzia e storia. Distruzione dell'esperienza e origine della storia. Turin: Einaudi 1978. Infancy and History: On the Destruction of Experience. Trans. Liz Heron. London: Verso, 1996. IP Idea della prosa. Milan: Feltrinelli, 1985; new edn, Macerata: Quodlibet, 2002. Idea of Prose. Trans. Sam Whitsitt and Michael Sullivan. Albany, NY: SUNY Press, 1995. KG Il Regno e la Gloria. Per una genealogia teologica dell'economia e del governo. Vicenza: Neri Pozza, 2007; repr., Turin: Bollati Boringhieri, 2009. The Kingdom and the Glory: For a Theological Genealogy of Economy and Government. Trans. Lorenzo Chiesa (with Matteo Mandarini). Stanford: Stanford University Press, 2011. LD Il linguaggio e la morte. Un seminario sul luogo della negatività. Turin: Einaudi, 1982. Language and Death: The Place of Negativity. Trans. Karen Pinkus and Michael Hardt. Minneapolis: University of Minnesota Press, 1991. MC L'uomo senza contenuto. Milan: Rizzoli, 1970; repr., Macerata: Quodlibet, 1994. The Man Without Content. Trans. Georgia Albert. Stanford: Stanford University Press, 1999. ME Mezzi senza fine. Note sulla politica. Turin: Bollati Boringhieri, 1996. Means Without End: Notes on Politics. Trans. Vincenzo Binetti and Cesare Casarino. Minneapolis: University of Minnesota Press, 2000. MM Il mistero del male. Benedetto XVI e la fine dei tempi. Rome–Bari: Laterza, 2013. NI Ninfe, Turin: Bollati Boringhieri, 2007. Nymphs. Trans. Amanda Minervini. London: Seagull Books, 2013. NU Nudità. Rome: Nottetempo, 2009. Nudities. Trans. David Kishik and Stefan Pedatella. Stanford: Stanford University Press, 2011. O L'aperto. L'uomo e l'animale. Turin: Bollati Boringhieri, 2002. The Open: Man and Animal. Trans. Kevin Attell. Stanford: Stanford University Press, 2004. OD Opus Dei. Archeologia dell'ufficio. Turin: Bollati Boringhieri, 2012. Opus Dei: An Archaeology of Duty. Trans. Adam Kotsko. Stanford: Stanford University Press, 2013. PJ Pilato e Gesù. Rome: Nottetempo, 2013. Pilate and Jesus. Trans. Adam Kotsko. Stanford: Stanford University Press, 2015. PO La potenza del pensiero. Saggi e conferenze. Vicenza: Neri Pozza, 2005. Potentialities: Collected Essays in Philosophy. Trans. Daniel Heller-Roazen. Stanford: Stanford University Press, 1999. KOTSKO 9781474423632 PRINT.indd 9 17/08/2017 12:24 x Agamben's Philosophical Lineage Italian English translation PR Profanazioni. Rome: Nottetempo, 2005. Profanations. Trans. Jeff Fort. New York: Zone Books, 2007. PU Pulcinella ovvero divertimento per li regazzi in quattro scene. Rome: Nottetempo, 2015. RA Quel che resta di Auschwitz. L'archivio e il testimone. Turin: Bollati Boringhieri, 1998. Remnants of Auschwitz: The Witness and the Archive. Trans. Daniel Heller-Roazen. New York: Zone Books, 1999. S Stanze. La parola e il fantasma nella cultura occidentale. Turin: Einaudi, 1977. Stanzas: Word and Phantasm in Western Culture. Trans. Ronald L. Martinez. Minneapolis: University of Minnesota Press, 1993. SE Stato di eccezione. Turin: Bollati Boringhieri, 2003. State of Exception.Trans. Kevin Attell. Chicago: University of Chicago Press, 2005. SL Il sacramento del linguaggio. Archeologia del giuramento. Rome–Bari: Laterza, 2008. The Sacrament of Language: An Archaeology of the Oath. Trans. Adam Kotsko. Cambridge: Polity Press, 2011. ST Signatura rerum. Sul metodo. Turin: Bollati Boringhieri, 2008. The Signature of All Things: On Method. Trans. Luca di Santo and Kevin Attell. New York: Zone Books, 2009. STA Stasis. La guerra civile come paradigma politico. Turin: Bollati Boringhieri, 2015. Stasis: Civil War as a Political Paradigm. Trans. Nicholas Heron. Stanford: Stanford University Press, 2015. TR Il tempo che resta. Un commento alla "Lettera ai romani". Turin: Bollati Boringhieri, 2000. The Time that Remains: A Commentary on the Letter to the Romans. Trans. Patricia Dailey. Stanford: Stanford University Press, 2005. UB L'uso dei corpi. Vicenza: Neri Pozza, 2014. The Use of Bodies. Trans. Adam Kotsko. Stanford: Stanford University Press, 2016. UG (con Monica Ferrando) La ragazza indicibile. Mito e mistero di Kore. Milan: Mondadori Electa, 2010. (with Monica Ferrando) The Unspeakable Girl: The Myth and Mystery of Kore. Trans. Leland de la Durantaye. London: Seagull Books, 2014. WA Che cos'è un dispositivo? Rome: Nottetempo, 2006. What is an Apparatus?, and Other Essays. Trans. David Kishik and Stefan Pedatella. Stanford: Stanford University Press, 2009. KOTSKO 9781474423632 PRINT.indd 10 17/08/2017 12:24 P A R T I I I Submerged Dialogues KOTSKO 9781474423632 PRINT.indd 217 17/08/2017 12:24 230 24 Jacques Derrida VIRGIL W. BROWER There is no auto-analysis1 I N I T I A L A F F E C T I O N S There's kinship, no doubt. Traces of Derrida ever haunt Agamben, brilliantly, even in the dark. He is expressly ingratiated by 'Derrida's critique of the metaphysical tradition' (LD 39, original italics). Amid the myriad of his coeval influences, it is certainly worth considering that Derrida is Agamben's 'primary contemporary interlocutor'. His 'critical engagement with deconstruction can indeed be identified as the context out of which emerge almost all of his key concepts'.2 Attell offers compelling discussions of this polemical relationship with regard to voicing language, sovereignty and animality. The former accounts for Agamben's direct textual engagements with Derrida which, for the most part, address his earlier works, specifically Of Grammatology, Voice and Phenomena and Margins of Philosophy. To address his contemporary intellectual situation, Agamben roots himself in that one he finds most rooted, dedicating an early essay, 'Pardes', to Derrida, which hails him as 'the philosopher who has perhaps most radically taken account' of the 'crisis [. . .] of terminology [that] is the proper situation of thought today . . .' (PO 208). Here, Agamben mounts a deferential defence against caricaturisations of deconstruction (oft heard to this day) as a hermeneutical relativism of infinite deferral: '[I]t would be the worst misunderstanding of Derrida's gesture to think that it could be exhausted in a deconstructive use of philosophical terms that would simply consign them to an infinite wandering or interpretation' (PO 209). Donee honors donor. An early imperative driving the budding dreamer of anomie is: 'we must certainly honor Derrida as the thinker KOTSKO 9781474423632 PRINT.indd 230 17/08/2017 12:24 Jacques Derrida 231 who has identified with the greatest rigor [. . .] the original status of gramma and of meaning in our culture'. One 'must' do so even though Derrida 'merely brought the problem of metaphysics to light', rather than opening a genuine 'way to surpassing' it (LD 39, original italics). Agamben desires to surpass. He has – or had, at one time (perhaps in 'infancy') – a kind of telos. This 'surpassing' drive is symptomatic of a 'common temptation of both Agamben and Foucault', suggested by Derrida, based on their adoption of 'linear history' in which 'epistémés that follow on from each other [. . .] render each other obsolete'.3 The trace 'would unbind the [. . .] dialectical pact' of 'the insistent authority [or sovereignty] of [. . .] the third [. . .] this double motif' of oppositional dialectics. Deconstruction is 'not only counter-archaeological but counter-genealogical'. 'What is put in question by its work is not only the possibility of recapturing the originary but also the desire to do so.'4 Almost as a rule, Derrida employs refreshing fallibility and admits, early on, that 'the enterprise of deconstruction always in a certain way falls prey to its own work'.5 Already there is humble self-reference of deconstruction with itself ('its own') that forfeits any desire of 'surpassing' which would imply a sovereign authority on the part of deconstruction itself. A sovereignty of surpassing is perhaps detectable in the 'essential claim of sovereignty' that Derrida discerns in Agamben's style: that 'most irrepressible gesture' repeated throughout Homo Sacer (and not only there) to be 'the first to say who will have been first'.6 Worse, he 'wants to be first twice, the first to see and announce [. . .] and also the first to recall that [. . .] it's always been like that'.7 Honouring Derrida as the thinker who brings such problems to light without addressing that light itself (e.g., photology or heliocentrism)8 is one of the problems that needs be brought along, while doing so, perhaps, reveals much about Agamben's selective reading of Derrida. The insurpassability might be attributed to Agamben's Heideggerian reading of Hegel that thereby authorises a tweaked Hegelian (or is it Aristotelian?) reading of Derrida.9 More often than not, it insists on thinking gramma as a mode of voice and negativity rather than writing and trace.10 But trace leaves the heaviest impression. 'The concept "trace" is not a concept [. . .]: this is the paradoxical thesis that defines the proper status of Derrida's terminology' (PO 213, original italics). As such, 'the notion of trace constitutes the specific achievement of Derrida's thought' (PO 214). Yet, for Derrida, trace would be 'neither negative nor positive';11 '[I]t is not negative'.12 It's resistant to – and misbegotten for – any binary opposition structurally conceptualised as positivity and/or negativity.13 Nevertheless, Agamben conceives gramma to have 'the structure of a KOTSKO 9781474423632 PRINT.indd 231 17/08/2017 12:24 232 Agamben's Philosophical Lineage purely negative self-affection' (LD 39, emphasis added). The alleged proper status of Derrida's terminology does not deter him from translating trace into a function of negativity. This is something Derrida goes to great lengths to discourage.14 . . . U N O P P O S E D On these points, a criticism that Derrida makes of Husserl can be redirected – almost seamlessly – at Agamben: 'the negativity of the crisis is not a mere accident. But it is then the concept of crisis that should be suspect, by virtue of what ties it to a dialectical and teleological determination of negativity.'15 It is as if ideality is to Husserl as purity is to early Agamben. Something similar can be said for some of Derrida's later criticisms of Schmitt, who, he believes, 'goes to great lengths [. . .] to exclude from all other purity [. . .] the purity of the political, the proper and pure impurity of the concept or meaning of the "political"'.16 Schmitt allows himself 'to decide for the presence of the political [. . . which . . .] potentializes a logic of negativity [. . .] only to expand the control of the political [. . .] in its most pristine philosophical purity'.17 Further – between Husserl and Schmitt – Heidegger is suspect along similar lines. All three would 'have in common [. . .] not only oppositional logic (dialectical or not) [. . .] not only pure distinctions [. . .] but oppositionality itself, ontological adversity'.18 It is as if Agamben never escapes the oppositional shortcomings and crypto-teleologies that Derrida forewarns to be the very legacies of Foucault, Husserl, Heidegger and Schmitt from out of which he develops, inheriting their congenital perjuries (not to mention those of Hegel19 and Aristotle). Despite his thresholds and zones of indifferences, Agamben remains an oppositional thinker; as if never 'truly'20 testing (or losing) that 'fundamental belief of metaphysicians' vilified by Nietzsche as 'the belief in oppositions of values'.21 The oppositional ideality on which his project grounds itself seems automatically, even unconsciously, determined by compulsive repetition to develop only ever within the binary confines of one canonical opposition after another, ever doubling-down on a dialectics. Even in his more mature breakthrough text, Derrida finds him 'putting his money on the concept of "bare life," which he identifies with zoè, in opposition to bios'.22 The decisive and foundational event of modernity that Agamben desires to announce to the world – auto-constituting himself in Foucault's footsteps, to surpass, 'correct' and 'complete' him (HS 9) – is made to live and let to die only by insisting on a dull 'distinction [. . . that is . . .] never so clear and secure'23 KOTSKO 9781474423632 PRINT.indd 232 17/08/2017 12:24 Jacques Derrida 233 between Greek forms of life in opposition. Such a task, after deconstruction, 'isn't easy [. . .] even impossible'.24 Trace is no longer simply a negativity in The Time that Remains. Hegel returns as the reference point. Purely negative self-affection develops into a state of dialectical suspension (which may well be what 'negativity' was all along. Very little, if anything, has changed.) 'In this instance, the arche-trace simultaneously shows its link to – and difference from – the Hegelian Aufhebung [. . . the movement of which . . .] becomes a principle of infinite deferral' (TR 103). Here one might 'smile'.25 It almost seems that Agamben sanctions himself to enframe Derrida in the very way that he, himself, discourages in 'Pardes' (PO 209). 'In this way, the trace is a suspended Aufhebung [. . .] deconstruction is a thwarted messianism, a suspension of the messianic' (PO 209). If 'thwarted messianism' is 'a suspension of the messianic', then would not the 'suspended Aufhebung' of trace be, at the same time, a thwarted opposition? It is as if messianism, alone, must be thwarted in order to secure oppositionality itself. Perhaps nothing less than a messiah could possibly thwart dialectics. Could an unthwarted messianism ever become messianic, anyway? Especially in any Pauline valence? (At times, Derrida seems to play a role in Agamben's works much like Paul does in those of Nietzsche.) If thwarting the messianic entails opening it to a future coming of justice (or finding it opening itself, as such), yet doing so 'without horizon of expectation [. . . nor . . .] prophetic prefiguration', then Derrida perhaps thwarts it into a 'messianicity without messianism'26 . . . but a messianicity, nonetheless. Note that the very notion of suspension – exceptional as it is, in Agamben – is a practice he finds at the feet of Derrida,27 for better or worse; even if it must undergo Schmittianisation (almost sovereignly so). Such 'suspension' barely evades Derrida's own suggestions on how trace or deconstruction relate to speculative philosophy. If an unopposed alliance between them is not apparent in Glas, it is glossed again – with refreshing directness – in a later interview: If we take [. . .] that which makes a dialectical process possible – namely, an element foreign to the system [. . .] – this foreign element, more originary than the dialectic, is precisely that which the dialectic is to dialectize, [. . .] there is a non-oppositional difference that transcends the dialectic, which is itself always oppositional. There is a supplement [. . .] that does not let itself be dialectized [. . . As such,] the dialectic consists in dialectizing the nondialectizable . [. . .] I have never opposed the dialectic [. . . but rather tried to think] the dialecticity of dialectics that is itself fundamentally not dialectical.28 After deconstruction, readers might encounter Agamben's method much as Derrida does Hegel's: 'It wants to keep what it wants to lose. KOTSKO 9781474423632 PRINT.indd 233 17/08/2017 12:24 234 Agamben's Philosophical Lineage Desire is of/for the Aufhebung.'29 'Speculative philosophy removes every difficulty, and then leaves me the difficulty of trying to determine what it really accomplishes by this so-called removal (aufheben).'30 The sovereign state of exception seems ever to suspend innumerable zones of indistinction, leaving Agamben – barely alive – to determine what it accomplishes by its so-called suspension . . . so that he may solve, resolve and surpass it. I N I T I AT E D AU TO A F F E C T I O N S For Agamben, such suspension is not so simple, for it is, simultaneously, an 'autosuspension' (TR 105). This is but one autographed neologism among 'a whole series of other auto-prefixed words'31 resembling those also found in Derrida. It uncannily auto-becomes difficult to auto-distinguish the deconstructive Coppola from the biopolitical and theo-economic Coppelius. If the most important aspect of Agamben's reading of Derrida is 'trace', then the most significant facet of 'trace' is its self-referentiality. Trace is exceptional self-reference. This will develop throughout Agamben's works into a form of auto-affection that is perhaps his most primal – even inventive – lesson learned from Derrida. It sets the stage for later investigations: mode, modification and self-modification; affect, affection and auto-affection; suspense, suspension, 'autosuspension'; constituency, constitution and 'autoconstitution'. One might track the course of this auto-affective development from Excursus 3 of Language and Death, to 'Pardes', to §3.12 and §3.18 of Remnants of Auschwitz,32 to its most striking articulations in §2.4, §5 and §8.3 of The Use of Bodies. Here, early Derridean traces iterate themselves within later readings of the Stoa, specifically Lucretius, followed by a somewhat surprising gesture to Husserl with regard to the Leib (one's proper living body) as self-modifying/auto-affective use of one's own body. The 'negative self-affection' quickly mentioned in Language and Death (LD 39) receives fuller treatment in 'Pardes', in which trace or différance 'in some manner signifies itself; it is self-referential [. . .] inscribed in the domain of paradoxes of self-reference' (PO 211, original italics). Such self-reference cannot function by the colloquial standards of referentiality, by which it properly achieves 'no self-reference' at all: 'Only if one abandons this first level of self-referentiality does one reach the heart of the problem' (PO 212, emphasis added). A ban is required. Or, so it seems. Must 'Pardes' be abandoned by the author of Homo Sacer on this point? Is the philosopheme 'autos' KOTSKO 9781474423632 PRINT.indd 234 17/08/2017 12:24 Jacques Derrida 235 applicable to trace, at all? If ever there were a thing without or beyond autos, would it not be trace? Is a sovereign decision required by such a 'self' (if it is that) in order to abandon, deactivate or render inoperative its own capacity for denotation (and even connotation) from the place of reference – as if they were werewolves threatening the very survival of itself-reference – to secure this strange capacity to reference itself? If so, is this pure, negative, self-reference thereby already political (decisively sovereign)? Is it perhaps yet another articulation of a political element ever unfit for the polis (indecisively sacer)? If the ban is a sovereign apparatus of what Agamben 'so calmly call[s]'33 modern politics and if the 'totalitarian politics of the modern [. . .] is the will to total self-possession' (ME 97), then perhaps any possible will beyond politics might only affect itself as erasure of its own self-possession. Agamben might call this use. Derrida might call it ex-appropriation. Unabandoned, différance (or trace) may 'signify itself, but signify itself only insofar as it signifies'; 'refer to itself' and 'exhaust itself neither in the pure presence of an [intention] nor in its absence' (PO 212, emphasis added). Agamben has just cited Margins: the trace 'must be described as an erasure of the trace itself [. . .] produced as its own erasure. And it belongs to the trace to erase itself' (PO 210–11, citing Derrida; repeated in TR 103). Here, in 'Pardes', this experience is described as one that 'exhausts itself' and 'refer[s] to itself' (with neither the presence or absence of intention), with no mention of its self-erasure other than the quotation of Derrida. But it is this singular experience of self-erasure that Agamben shall continue to reference. Agamben on his tracks, Derrida traces a trail to ethics. Self-tracing (or trace-selving) – the self-erasure of trace – radicalises self-affection and discovers a path to a form-of-life beyond political life (cf. OD 98, 129, passim). The most precious gift Derrida might give 'is not a theory of polysemy or a doctrine of the transcendence of meaning [. . .] but a radicalization of the problem of self-reference' (PO 213). Selfreferentiality is, for Agamben, 'the decisive event of matter [. . . that . . .] opens onto an ethics. Whoever experiences this ethics [. . .] can then dwell in the paradoxes of self-reference' (PO 213). This inspires nothing less than Agamben's signature reading of Aristotle. After 'Pardes', it is difficult to imagine that the potency of his understanding of potentiality or capacity – perhaps his most significant contribution to the philosophical tradition – would have come about without Derrida. From this fodder, alone, does dynamis seem to bloom; revealing itself as 'the potentiality of a potentiality', 'a potentiality that is capable and that experiences itself [. . .] that suffers not the impression of form but the imprint of its own passivity', 'a tabula rasa that suffers its KOTSKO 9781474423632 PRINT.indd 235 17/08/2017 12:24 236 Agamben's Philosophical Lineage own receptivity', 'to experience a passivity' (PO 216–17; q.v. OD 94–5). That previously conceived in terms of negativity and purity (LD 39), now seems more about passivity and receptivity. With the help of Plotinus (though using an example just as easily taken from Husserl), Agamben explains it as an eye in the dark 'affected by its own incapacity to see'; an 'experience of one's own passivity' (PO 217): 'Trace [. . .] is from the beginning the name of this self-affection' (PO 217). It transgresses territory canonically marked by the cogito, but accompanies its own deactivation: the 'potential to think, experiencing itself and being capable of itself as potential not to think, makes itself into the trace' (PO 218). The trace of this experience returns in Remnants of Auschwitz. The quick flirtation with the passive experience of one's potential to think in 'Pardes' provides the bridge between the two discussions. Agamben suggests that the experience of shame in Levinas finds a 'perfect equivalence' in 'the structure of subjectivity that modern philosophy calls auto-affection' (RA 109), that is, the inner sense of Kantian time, which Kant claims acts 'upon a passive subject'. Time is auto-affection but requires that one 'behave toward oneself as passive' (RA 109, citing Kant). The lesson (already hinted in 'Pardes') is this: 'As auto-affection, passivity is thus a receptivity [. . .] a receptivity that experiences itself, that is moved by its own passivity' (RA 110). The fracture of this experience would account for the impossible simultaneity of Levi's Muselmann and the witness. The former is 'a purely receptive pole', the latter is 'an actively passive pole' (RA 111). Regardless of the veracity of such a conclusion (and putting aside the insistence that passivity – specifically sexual – must be shameful [RA 110]), alongside this continuation of receptive 'purity' already developed as an amalgamation of 'Pardes' and Language and Death, here the possibility of an active passivity is introduced. Several pages later (§3.18) this subjectification process of passive auto-affection twice returns to Derrida (only once by name and, even then, without citation). Subjectification can be traumatic precisely because of 'the event of discourse'. Agamben then gestures to the phrase from Margins that he has cited repeatedly in previous works. Traumatic or not, 'the fragile text of consciousness incessantly crumbles and erases itself' (RA 123, emphasis added). It is because auto-affection is receptive that the subjectification of any alleged subjectivity may incessantly auto-erase itself. This discloses a constitutive prior to anything constituted. It reveals the disjunction on which [consciousness (perhaps subjectivity)] is erected: the constitutive desubjectification in every subjectification. (It is hardly astonishing that it was precisely from an analysis of the pronoun 'I' in KOTSKO 9781474423632 PRINT.indd 236 17/08/2017 12:24 Jacques Derrida 237 Husserl that Derrida was able to draw his idea of infinite deferral, an originary disjunction – writing – inscribed in the pure self-presence of consciousness.) (RA 123) Is it hardly astonishing that Agamben fails 'precisely' to mention that Derrida draws this idea as much from an analysis of Aristotle as from Husserl?34 The self-erasure of the trace as receptive self-reference now coincides with the passive auto-affection of subjectivity. A receptive constitutive auto-affection (self-erasure) is indissociable from an actively constituted result from that (yet still passive) auto-affection. The former is the desubjectificating dynamis at the very inception or 'origin' of the subjectification of the subjective consciousness of the latter. AU TO E R A S U R E O F S E L F A F F E C T I O N This theoretical advance from self-erasure to receptively passive selfaffection marks the most lasting Derridean impression to persist throughout Agamben's works. These two uses of it – first (in Language and Death and 'Pardes') in terms of voicing language; second (in Remnants of Auschwitz) in terms of subjectivity or selfhood – are restated in The Use of Bodies. The former finds expression through Benveniste (§2.4); the latter through the Stoa (§1.5). No longer is any overt gesture to Derrida to be found. In the discussion of chresis, Benveniste's explanation of middle voice (or diathesis) is 'situated in a zone of indetermination between subject and object (the agent is in some way also object and place of action) and between active and passive (the agent receives an affection from his own action)' (UB 28).35 This 'process does not pass from an active subject toward the object separated from his action but involves in itself the subject [. . . which . . .] "gives himself" to it' (UB 28). Chresthai, therefore, 'expresses the relation that one has with oneself, the affection that one receives insofar as one is in relation with a determinate being' (UB 28, original italics). Applied to the use of the body – somatos chresthai – it becomes 'the affection that one receives insofar as one is in relation with one or more bodies' (UB 29, original italics). The 'constitutive' element of self-erasure in Remnants of Auschwitz here discloses itself through the terminology of 'constitution', through which it is brought to life and enters the land of the living. By way of Diogenes Laertius and Chrysippus, synaesthesia uncovers an autoaffective experience that, 'from the very beginning familiar to each living thing, is its own constitution and the sensation it has of it' (emphasis added); a 'sensation of itself and familiarity of itself' (UB 50, citing Hierocles). As the discussion moves on to Lucretius, the KOTSKO 9781474423632 PRINT.indd 237 17/08/2017 12:24 238 Agamben's Philosophical Lineage earlier language of erasure is replaced (probably under the influence of Hobbes and stasis) with that of dissolution (and hypostasis): 'The familiarity [. . .] of the living being with itself is dissolved without remainder into its self-perception' (UB 51, emphasis added). This is how a 'living being uses-itself, in the sense that in its life and in its entering into relationship with what is other than the self, it has to do each time with its very self, feels the self and familiarizes itself with itself' (UB 54). The auto-affective feeling-oneself at the heart of useof-oneself reaches its apex in a turn to phenomenology and Husserl (§1.8.3), which seems to offer a 'correct posing of the problem of the body [. . . but which was, unfortunately . . .] put durably off course' by 'the problem of empathy' (UB 82). Empathy is phenomenology's white whale. It dogged Husserl all his life. The problem is the other,36 the impossible incorporation of an improper hetero-affection into the proper auto-affective experience of one's lived body. Agamben's emendation of Husserl – which is one of the most startling developments of the painstaking time and space of the Homo Sacer project – is an application of self-erasure (now, 'dissolving without remainder') (in)to the proper phenomenological autoaffection of one's lived body that, upon application, may yet somehow take account (if such a thing is possible) of the passive, receptive and hetero-affective trace from which it is ever indissociable. What the disruption of empathy shows is that however much one affirms the originary character of the 'propriety' of the body and of lived experience, the intrusiveness of an 'impropriety' shows itself to be all the more originary [. . .] as if the body proper always casts a shadow, which can in no case be separated from it. (UB 84) These theoretical threads that weave from the self-reference of trace in earlier works, through the constitutive self-erasing element haunting subjectification, to the shadowed impropriety of auto-affection in/as the use of one's body, all tie themselves off into a magnificent bow. Its knot is nothing less than an embodied, psycho-subjective iteration of political sovereignty and the state of exception at the core of constitutional law. It is even one of biopolitics, since it is the traumatic or shameful process of desubjectification that bans a Muselmann – avatar of bare life – from humanity, political life and the capacity to witness. From the first texts to the latest, all these signature motifs have tangled tendrils stretching roots back to Derrida, even while his very name disappears from the discussions . . . ever faithful to its vocation. KOTSKO 9781474423632 PRINT.indd 238 17/08/2017 12:24 Jacques Derrida 239 I M M U N O D E F I C I E N CY O F O N E ' S I N F I R M C O N S T I T U T I O N Given (a) Agamben's overt affection for Derrida's early works, and appreciating that (b1) the element of death that haunts the colloquial living presence of speech or the physical act of writing – that is 'trace' – in those works continues to develop throughout Derrida's later ones (e.g., 'lifedeath', survivance, hauntologie and, ultimately, autoimmunity) and (b2) Agamben's textual indifference to these later Derrida texts in which they show themselves, then (c) it is worth considering that Agamben's zones of 'autosuspension', 'autoconstitution', auto-affection, etc., are para-deconstructive endeavours to resolve and surpass what an ignored Derrida comes later to call auto-immunity (rooted in the very aporia of trace, upon which all these discussions of Agamben are arguably borne). 'Autoconstitution'37 is an articulation – an impressive one at that – of an ineradicable auto-immunity more 'originary' to constitutionality (as are the states of exception themselves). After The Use of Bodies, it is perhaps only thinkable as a mode of auto-affection and self-use. It is a way (of which there are several) by which 'constituent power' constitutes itself while attempting to capture (and, thereby, indemnify itself from) any 'distituent potential' (UB 266–8) resistant to it. The prosthesis of exception to this performative capture is, for example, 'the task of modifying the text of the constitution' (UB 267), after the fact, mystical foundation and inception of law. Autoconstitution is not auto-immunity. The former interrupts the (para-legal) activity to defend, secure or indemnify itself (as legal) from any passive distituents within its very constituency, while receptively constituting itself from them, nonetheless. It is, rather, a fatale epiphenomenon of auto-immune processes that accompanies any exercise of autos. It is the shadow compromising the very autonomy by which one allows oneself to dream of anomie. N OT E S 1. Jacques Lacan, The Seminar of Jacques Lacan, Book X, Anxiety, trans. A. R. Price (Cambridge: Polity, 2014), p. 23. 2. Kevin Attell, Giorgio Agamben: Beyond the Threshold of Deconstruction (New York: Fordham University Press, 2015), p. 3. 3. Jacques Derrida, The Beast and the Sovereign, trans. Geoffrey Bennington (Chicago: University of Chicago Press, 2009), vol. 1, p. 333. Agamben suggests that Foucault's adoption of the term 'historical a priori' (indicative KOTSKO 9781474423632 PRINT.indd 239 17/08/2017 12:24 240 Agamben's Philosophical Lineage of a 'linear history') probably stems 'from Husserl's Origin of Geometry, which Derrida had translated into French in 1962' (UB 112). 4. Jacques Derrida, Resistances of Psychoanalysis, trans. Peggy Kamuf, Pascale-Anne Brault and Michael Naas (Stanford: Stanford University Press, 1998), p. 27. 5. Jacques Derrida, Of Grammatology, trans. Gayatri Chakravorty Spivak (Baltimore: Johns Hopkins University Press, 1974), p. 24. 6. Derrida, Beast and the Sovereign, p. 92. 7. Derrida, Beast and the Sovereign, p. 330. 8. See Of Grammatology, 91–2; Jacques Derrida, Writing and Difference, trans. Alan Bass (Chicago: University of Chicago Press, 1978), p. 27; Margins of Philosophy, trans. Alan Bass (Chicago: University of Chicago Press, 1982), pp. xxvii–xxviii, 91–2. 9. Not surprisingly, Agamben finds 'the thought of Derrida to have its basis [. . .] in that of Heidegger' (S 158 n. 15). This linear intellectual trajectory found to 'originate' in Heidegger alone seems to disqualify – avant la lettre – any due diligence of Derridean readings of Hegel, which may account for the over-negativising character of Agamben's earlier writings. 10. This is less the case in the quick gesture to Of Grammatology in Stanzas (S 155–6) than it is in 'Pardes'. 11. Derrida, Of Grammatology, p. 167. 12. Jacques Derrida, Limited Inc, trans. Samuel Weber (Evanston: Northwestern University Press, 1988), p. 53. 13. Although simple synonymy between 'negativity' and 'negative' (or 'negation') must not be presumed. 14. See, for example, Jacques Derrida, 'How to Avoid Speaking: Denials', trans. Ken Frieden, in Derrida and Negative Theology, ed. Harold Coward and Toby Foshay (Albany: SUNY Press, 1992), pp. 73–142 (whose title alone almost performs a perfect Derridean response to Language and Death). 15. Derrida, Of Grammatology, p. 40 (emphasis added). 16. Derrida, The Politics of Friendship, trans. George Collins (New York: Verso, 1997), p. 116 (emphasis added). It is noteworthy that in this text – which devotes half of itself to critiques of Schmitt – Derrida is already citing Nicole Loraux (p. 75). It is possible, despite these criticisms, that Derrida 'generally accepts Schmitt's diagnoses'; Michael Naas, Derrida From Now On (New York: Fordham University Press, 2008), p. 65. 17. Derrida, Politics of Friendship, p. 133 (emphasis added). 18. Derrida, Politics of Friendship, p. 249. 19. Compare Derrida's readings of 'Hegelian philosophy – through and through a philosophy of religion' (Glas, trans. John P. Leavey, Jr, and Richard Rand [Lincoln, NE: University of Nebraska Press, 1986], p. 32), in which the 'truth of Christianity is philosophy' (p. 62, q.v. p. 70), with The Sacrament of Language (in which Hegel makes virtually no appearance): 'philosophy [. . .] must necessarily put itself forward as vera religio [true religion]' (SL 66). KOTSKO 9781474423632 PRINT.indd 240 17/08/2017 12:24 Jacques Derrida 241 20. Cf. Derrida's comments on Agamben's tactical use of 'truly' in the brackets of his block quotation of Homo Sacer (Beast and the Sovereign, pp. 92–3; as well as 'true', Beast and the Sovereign, p. 328). 21. Friedrich Nietzsche, Beyond Good and Evil, trans. Judith Norman (Cambridge: Cambridge University Press, 2002), p. 6 [§2] (original italics). 22. Derrida, Beast and the Sovereign, p. 325. 23. Derrida, Beast and the Sovereign, p. 316. 24. Derrida, Beast and the Sovereign, p. 327. 25. Twice Derrida smiles while reading Homo Sacer (Beast and the Sovereign, pp. 92, 94). 26. Jacques Derrida, 'Faith and Knowledge', trans. Samuel Weber, in Acts of Religion, ed. Gil Anidjar (New York: Routledge, 2002), pp. 56 and passim. Cf. Jacques Derrida, Rogues: Two Essays on Reason, trans. Pascale-Anne Brault and Michael Naas (Stanford: Stanford University Press, 2005), pp. 110, 153. 27. 'Deconstruction suspends the terminological character of philosophical vocabulary' (PO 208). 28. Jacques Derrida and Maurizio Ferraris, A Taste for the Secret, trans. Giacomo Donis (Cambridge: Polity, 2001), pp. 32–3. Cf. Glas, p. 162: 'Isn't there always an element excluded from the system that assures the system's space of possibility'? Cf. the 'nondialectizable antinomy' 'common' to an 'autoimmune process' in Derrida, Rogues, p. 35. 29. Derrida, Glas, p. 120. 30. Derrida, Glas, p. 200. 31. Naas, Derrida From Now On, p. 125. 32. Which could also include Part I, §1.10 of The Highest Poverty. 33. Derrida, Beast and the Sovereign, p. 326. 34. In 'Ousia and Grammé', it is an analysis of Aristotle's Physics from which is drawn 'thinking time and movement [. . .] that keeps its tracing close to itself, that is, erases its tracing' (Derrida, Margins, p. 60; Derrida's italics of 'tracing'; other italics mine). 35. Once again, the lesson is one just as easily lifted from Husserl's description of Leib in Cartesian Meditations. 36. And though he dares not utter 'other' – as if shibbolethed or shamefaced – it is no accident that Agamben mentions Levinas in all three of the steps to which I am drawing attention. He is quickly identified as one of Derrida's inspirations in the first (LD 39), introduces the problem of desubjectification by way of shame in Remnants (RA 104–6), and immediately follows the return to Husserl's proper body in the end (UB 84–5). 37. E.g., 'the sovereign autoconstitution of Being' (UB 147). KOTSKO 9781474423632 PRINT.indd 241 17/08/2017 12:24 314 Contributors Mathew Abbott is Lecturer in Philosophy at Federation University, Australia. He is the author of The Figure of This World: Agamben and the Question of Political Ontology, published by Edinburgh University Press. Jussi Backman is a senior research fellow in philosophy at the University of Jyväskylä, Finland. He specialises in phenomenology, philosophical hermeneutics, recent continental thought and ancient philosophy. He is the author of Omaisuus ja elämä: Heidegger ja Aristoteles kreikkalaisen filosofian rajalla (Eurooppalaisen filosofian seura, 2005) and Complicated Presence: Heidegger and the Postmetaphysical Unity of Being (SUNY Press, 2015), as well as being the Finnish translator of Heidegger's Introduction to Metaphysics. Paolo Bartoloni is Established Professor of Italian at the National University of Ireland, Galway. He is the author of Objects in Italian Life and Culture: Fiction, Migration, and Artificiality (Palgrave, 2016), Sapere di scrivere. Svevo e gli ordigni di La coscienza di Zeno (Il Carrubo, 2015), On the Cultures of Exile, Translation and Writing (Purdue University Press, 2008) and Interstitial Writing: Calvino, Caproni, Sereni and Svevo (Troubador Publishing, 2003). Jeffrey Bernstein is Associate Professor of Philosophy at the College of the Holy Cross. He works in the areas of Spinoza, German philosophy and Jewish thought. Mårten Björk is a doctoral candidate at the University of Gothenburg, Sweden. His thesis is devoted to the discussion of eternal life and immortality in Germany between 1914 and 1945. Susan Dianne Brophy is an Assistant Professor in the Department of Sociology and Legal Studies at St Jerome's University in the University of Waterloo, Canada. She has previously published articles on Agamben, KOTSKO 9781474423632 PRINT.indd 314 17/08/2017 12:24 Contributors 315 anticolonialism and politico-legal theory. Her current research focuses on the history of legal and economic development. Virgil Brower holds a PhD in Comparative Literary Studies from Northwestern University and another in Theology, Ethics and Culture from the Chicago Theological Seminary. His research focuses on the phenomenology of taste and its implications for both philosophy and theology. Claire Colebrook is Edwin Erle Sparks Professor of English at Pennsylvania State University. She has published numerous works on Gilles Deleuze, visual art, poetry, queer theory, film studies, contemporary literature, theory, cultural studies and visual culture. She is the editor of the Critical Climate Change Book Series at Open Humanities Press. Colby Dickinson is Assistant Professor of Theology at Loyola University, Chicago. He is the author of Agamben and Theology (Bloomsbury, 2011), Between the Canon and the Messiah: The Structure of Faith in Contemporary Continental Thought (Bloomsbury, 2013) and Words Fail: Theology, Poetry, and the Challenge of Representation (Fordham University Press, 2016). Ingrid Diran is an instructor in liberal arts at Pacific Northwest College of Art. She is completing a book manuscript entitled Mutinous Muteness: Radicalizing Illegibility in Twentieth-Century African American Literature. Adi Efal-Lautenschläger is a researcher at the University of Cologne. She has published Figural Philology: Panofsky and the Science of Things (Bloomsbury, 2016) and her Habitus as Method: Revisiting a Scholastic Theory of Art is forthcoming (Peeters, 2017). Alysia Garrison is Assistant Professor of English at Dartmouth College. She specialises in eighteenth-century literature, Romanticism and critical theory. Her work on Agamben has appeared in Law and Critique and in The Agamben Dictionary. John Grumley is the author of History and Totality: From Hegel to Foucault (Routledge, 2016) and Agnes Heller: A Moralist in the Vortex of History (Pluto Press, 2005), and many articles in international journals on critical theory. He is the Director of the Markus Archive. Christian Grünnagel is Assistant Professor of Romance Literatures at the University of Giessen (Germany) and the author of articles dealing with European premodernity, the Marquis de Sade and literary/cultural theory, among others. KOTSKO 9781474423632 PRINT.indd 315 17/08/2017 12:24 316 Agamben's Philosophical Lineage Nadine Hartmann is writing her doctoral thesis on epistemological challenges in Georges Bataille's Summa Atheologica at the BauhausUniversität Weimar and has published articles on Bataille, Freud and Lacan. Ted Jennings is Professor of Biblical and Constructive Theology at the Chicago Theological Seminary and the author, most recently, of Outlaw Justice: The Messianic Politics of Paul (Stanford University Press, 2013). Adam Kotsko is Assistant Professor of Humanities at Shimer College in Chicago, the author, most recently, of The Prince of This World (Stanford University Press, 2016), and the translator of many works by Giorgio Agamben. Vanessa Lemm is a Professor of Philosophy and Head of School at the School of Humanities and Languages of the University of New South Wales, Australia. She is the author of Nietzsche's Animal Philosophy (Fordham University Press, 2009) and Nietzsche y el pensamiento politico contemporáneo (Fondo, 2013). Dave Mesing is a PhD candidate in philosophy at Villanova University. He works primarily in political philosophy, and is preparing a dissertation on strategy informed by attempts to bring Spinoza and Marx together. Beatrice Marovich is Assistant Professor of Theology at Hanover College. She is working on a book-length project with the working title, Creature Feeling: Religion, Power, and Creaturely Life. Julia Ng is Lecturer in Critical Theory at Goldsmiths, University of London. She specialises in the intersection of mathematics, philosophy and political thought in the early work of Walter Benjamin. Mika Ojakangas is Professor of Political Thought at the University of Jyväskylä, Finland. He is the author of seven monographs, most recently On the Greek Origins of Biopolitics: A Reinterpretation of the History of Biopower (Routledge, 2016). Sergei Prozorov is Senior Lecturer in World Politics at the Department of Political and Economic Studies, University of Helsinki. He is the author of seven monographs, most recently The Biopolitics of Stalinism (Edinburgh University Press, 2016). Frances Restuccia teaches contemporary theory and the world novel at Boston College. She is the author of Amorous Acts: Lacanian Ethics in KOTSKO 9781474423632 PRINT.indd 316 17/08/2017 12:24 Contributors 317 Modernism, Film, and Queer Theory (Stanford University Press, 2006) and is currently working on the relation of Agamben's philosophy to literature. Carlo Salzani holds a PhD in Comparative Literature from Monash University. His latest publications include Introduzione a Giorgio Agamben (2013) and the collection of essays Towards the Critique of Violence: Walter Benjamin and Giorgio Agamben (2015). Anke Snoek is a post-doctoral researcher at Maastricht University and has written a book on Kafka's influence on Agamben. Her main research interest concerns questions around the agency of marginalised people. Henrik Sunde Wilberg is Assistant Professor of German at the University of Minnesota, Morris. Jessica Whyte is Senior Lecturer and an Australian Research Council 'DECRA' Fellow at the University of Western Sydney. She is the author of Catastrophe and Redemption: The Political Thought of Giorgio Agamben (SUNY Press, 2013). KOTSKO 9781474423632 PRINT.indd 317 17/08/2017 12:24 Index a priori, 165, 312 historical, 72, 239n, 312 abandonment, 61n, 164, 165, 256, 268, 277, 299; see also ban Absolute, the, 67, 141, 142, 226 Acéphale, 111 action, 6, 19, 58, 71, 73, 102, 103, 105, 107, 128–9, 158, 163, 166, 186, 187–9, 192, 202, 237, 257, 289, 312 ethical, 290 historical, 30, 91, 110 political, 78, 91, 103, 204, 226, 261n, 290 actualitas see actuality actuality, 6, 18–21, 26n, 71, 96, 127, 142, 187, 191, 206, 207, 209, 220, 273, 276, 278–9, 288 integral, 279 Adorno, Theodor W., 36, 147, 193, 198n, 199n, 219–29 adynamia, 19, 25n, 273, 278 aesthetics, 1, 2, 4, 29, 33, 39, 40, 125, 126, 127, 128, 129, 148, 173, 222 of existence, 58, 175 aestheticisation of the messianic, 222 of violence, 114 affection, auto-/self-, 202–4, 232–8, 239, 251n, 272 Agamben, Giorgio (works) 'Absolute Immanence' ('L'immanenza assoluta'), 280n 'Aby Warburg and the nameless science' ('Aby Warburg e la scienza senza nome'), 211 'Author as Gesture, The' ('L'autore come gesto'), 35 'Bartleby, or On Contingency' ('Bartleby o della contingenza'), 6, 171–2 'Bataille e il paradosso della sovranità', 109, 111–12, 116n 'Beyond Human Rights' ('Al di là dei diritti dell'uomo'), 31 'Caro Giulio che tristezza questa Einaudi', 36n '121a giornata di Sodoma e Gomorra, La', 197, 200n Che cos'è il reale?, 299n Che cos'è la filosofia?, 188, 304, 305, 310 Church and the Kingdom, The (La Chiesa e il Regno), 84, 191, 225, 305 'Comedy' ('Commedia'), 127 Coming Community, The (La comunità che viene), 19, 21, 31, 34, 41, 42, 43, 44–5, 47, 48, 49n, 60n, 68, 136, 144, 166, 171, 178, 190, 204, 259, 313 'Difference and Repetition: On Guy Debord's Films', 48n, 176n, 177n 'Dream of Language, The' ('Il sogno della lingua'), 127 'Elements for a Theory of Destituent Power', 271n End of the Poem, The (Categorie italiane), 3, 83, 127, 150, 151, 152n, 159, 178, 200n, 204, 299n 'Eternal Return and the Paradox of Passion, The', 176n 'Experimentum linguae', 4, 118, 281n 'Form-of-life' ('Forma-di-vita'), 115, 140, 298 'Friendship' (L'amico), 175 Fuoco e il racconto, Il, 40, 125, 127–8 KOTSKO 9781474423632 PRINT.indd 318 17/08/2017 12:24 Index 319 'Glorious Body, The' ('Il corpo glorioso'), 261 Highest Poverty, The (Altissima povertà), 21, 41, 77, 81, 93, 108n, 168, 189, 190, 195, 196, 241n, 248, 278, 308, 310 Homo Sacer, 7, 15, 16, 18, 19, 20, 21, 31, 32, 33, 38n, 40, 51, 52, 53, 54, 56, 61n, 68, 69, 77, 87, 88, 89, 90, 92, 93, 95, 96, 101, 104, 105, 111, 113, 114, 116, 121, 122, 133, 139, 142, 148, 152n, 153n, 155, 157, 158, 159, 162, 164, 165, 167, 171, 178, 179, 181, 193, 194, 195, 196, 199n, 200n, 204, 206, 231, 232, 234, 241n, 243, 244, 249n, 250n, 251n, 259, 260n, 277, 278, 279, 280, 288, 296, 297, 298, 300n, 305, 306, 307, 309, 310 'Idea of Language, The' ('L'idea del linguaggio'), 304 Idea of Prose (Idea della Prosa), 3, 5, 8, 12n, 31, 55, 66, 154, 159, 160n, 171, 178, 183, 184, 227, 259, 305, 312 'Idea of Study, The' ('Idea dello studio'), 5, 12n, 305, 312 'Importante ritrovamento di manoscritti di Walter Benjamin, Un', 36n 'In Playland' ('Il paese dei balocchi'), 35, 261n Infancy and History (Infanzia e storia), 3, 4, 30, 35, 37n, 82, 118–19, 126, 133, 138, 139, 163, 164–5, 178, 190, 197, 209, 220, 221, 223, 242, 246, 304, 305, 310, 311 'K.', 7, 159, 160n Kingdom and the Glory, The (Il Regno e la Gloria), 20, 21, 40, 49n, 56–7, 61n, 69, 70–1, 73, 74, 77, 80, 84, 86, 93, 94, 125, 159, 167, 170n, 186, 190, 195, 206, 243, 276, 306, 307, 308, 309, 310, 312 'Kommerel, or On Gesture' ('Kommerel, o del gesto'), 35 Language and Death (Il linguaggio e la morte), 3, 30, 31, 65, 66, 67, 68, 69, 109, 110, 116, 117, 138, 139–40, 141–3, 174, 178, 184n, 230, 231, 232, 234, 236, 237, 240n, 241n, 257, 258, 304, 310, 311 'Language and History' ('Lingua e storia'), 30 Man Without Content, The (L'uomo senza contenuto), 2, 3, 7–8, 29, 33–4, 38n, 39, 40, 65, 139, 147, 148–9, 150, 152n, 154, 160n, 164, 171, 173–4, 176n, 178, 249n, 262, 311 'Marginal Notes on Commentaries on the Society of the Spectacle' ('Glosse in margine ai Commentari sulla società dello spettacolo'), 41–4, 45, 47, 49n, 176n Means without End (Mezzi senza fine), 31, 35, 40, 41–4, 45, 47, 48n, 49n, 77, 79, 104–5, 109, 115, 140, 156, 171, 172, 176n, 201, 204, 208, 212, 213, 235, 298 'Messiah and the Sovereign, The' ('Il Messia e il sovrano'), 156, 287, 305 Mystery of Evil, The (Il mistero del male), 305 'Notes on Gesture' ('Note sul gesto'), 35, 176n Nudities (Nudità), 7, 158, 159, 160n, 228n, 255, 256, 257, 260, 261n Nymphs (Ninfe), 210, 215n 'On Potentiality' ('La potenza del pensiero'), 310 'On the Limits of Violence' ('Sui limiti della violenza'), 31, 264 Open, The (L'aperto), 34, 64, 85, 109, 142, 176, 297, 307, 309 Opus Dei, 21, 23, 25n, 71–2, 162, 163, 167–8, 186–7, 188, 189, 192, 195, 210, 265, 266, 308, 309 'Pardes: The Writing of Potentiality' ('Pardes: La scrittura della potenza'), 230, 233, 234, 235, 236, 237, 240n 'Passion of Facticity, The' ('La passione della fatticità'), 185n 'Philosophical Archaeology' (Archeologia filosofica'), 174 'Philosophy and Linguistics' ('Filosofia e linguistica'), 304 'Politica dell'esilio', 191 Potentialities (La potenza del pensiero), 3, 6, 20, 30, 86, 119, 121, 134, 137, 141, 142, 145n, KOTSKO 9781474423632 PRINT.indd 319 17/08/2017 12:24 320 Agamben's Philosophical Lineage Agamben, Giorgio (works) (cont.) Potentialities (cont.) 155, 157, 171, 172, 178, 180, 181, 182, 183, 185n, 188, 202, 203, 205, 206, 209, 211, 213, 214, 220, 230, 231, 233, 234, 235–6, 241n, 253, 273, 280n, 283, 286, 287, 288, 299, 304, 305, 310 'Pozzo di Babele, Il', 160n Profanations (Profanazioni), 86, 91, 144, 197 'Project for a Review' ('Programma per una rivista'), 3, 305 Pulcinella ovvero divertimento per li regazzi in quattro scene, 172–3 'Quattro Glosse a Kafka', 12n, 160n Remnants of Auschwitz (Quel che resta di Auschwitz), 17, 56, 79, 85, 86, 105, 119, 120, 148, 155, 159, 165–6, 167, 171, 172, 195, 199n, 202, 219, 220, 234, 236–7, 241n, 307, 309, 310 Sacrament of Language, The (Il sacramento del linguaggio), 41, 79–80, 93, 123n, 178, 195, 240n, 304, 305, 307, 308, 309 Signature of All Things, The (Signatura rerum), 4, 9–10, 35, 51, 54–5, 87, 121–2, 140, 166, 172, 174, 178, 179, 210, 211, 212–13, 242, 280n, 304, 306, 307, 310, 312 Stanzas (Stanze), 2, 3, 8, 29, 109, 110, 122, 124n, 125, 126, 128, 130n, 146–7, 151, 164, 168, 178, 240n, 242, 244, 249n, 252, 260n, 311 Stasis, 80, 84, 93, 178, 195, 243, 244, 246, 248, 309 State of Exception (Stato di eccezione), 7, 28, 33, 35, 56, 73, 78, 89, 90, 92, 93, 156, 157, 158, 159, 166, 167, 195, 243, 245, 247, 249n, 250n, 261, 277, 307, 309, 312 'Thing Itself, The' ('La cosa stessa'), 180, 181, 183, 305, 310 Time that Remains, The (Il tempo che resta), 8–9, 28–9, 34, 78, 81, 82–3, 85, 91, 92–3, 117, 143–4, 156, 166, 221–2, 223, 233, 234, 257, 264–5, 284, 288–9, 310 'Toward a Theory of Destituent Potential' ('Per una teoria della potenza destituente'), 309 Use of Bodies, The (L'uso dei corpi), 10, 15, 16, 17, 20, 21–3, 34, 39, 41, 42, 58–60, 72–3, 75n, 80, 81, 87, 93, 94–6, 123, 125, 127, 128, 129, 131, 135, 143, 144, 149–50, 153n, 154, 168, 175–6, 178–9, 180, 181–2, 184, 185n, 186, 188–9, 190–1, 192, 195, 196, 201, 203, 204–5, 206–7, 224–5, 234, 237–8, 239, 240n, 241n, 248, 250n, 252, 258, 262, 263, 269, 272, 280, 298, 309, 310, 311 'Violenza e speranza nell'ultimo spettacolo', 49n 'Walter Benjamin and the Demonic' ('Walter Benjamin e il demonico'), 30, 283, 286 'What is an Apparatus?' (Che cos'è un dispositivo?), 306, 310, 311 'What is a Paradigm?' ('Che cos'è un paradigma?'), 306 'Work of Man, The' ('L'opera dell'uomo'), 262–3 Alexander the Great, 158 alienation, 8, 44, 47, 142, 267 Alighieri, Dante, 125–30, 151, 260n Améry, Jean (Hanns Chaim Mayer), 119, 223 Ammonius Grammaticus, 24n angel, 94, 159, 197, 199n, 282–3, 286 of history, 29, 282 Angelus Novus, 27, 282, 286 animal, 16, 17, 24n, 34, 53, 72, 85, 95, 136, 140, 142, 176, 177n, 204, 230, 293, 296–7 human, 53, 123, 205 laborans, 267 rationale, 267 animality see animal anomie, 88, 91, 92, 95, 167, 230, 239 mystery of, 92 anthropogenesis, 72, 206, 307–8, 312 Antichrist, 84, 91–3, 284 anti-liberalism, 284–5 Apelles of Kos, 28–9 apocalyptic/apocalypticism, 82, 84, 106, 256–7, 284, 285 apokatastasis, 55 apparatus, 4, 6, 8, 73, 86, 87, 88, 95, 96, 97, 114, 129, 159, 186, 187, 191, 192, 210, 212, 225, 235, 312 KOTSKO 9781474423632 PRINT.indd 320 17/08/2017 12:24 Index 321 biopolitical, 69 ontological, 73 theological, 253, 256–7 Aquinas, Thomas, 80, 129, 265 Arab Spring, 103 Aragon, Louis, 27, 36n archaeology, 2, 4, 10, 51, 54, 121, 211, 212, 280, 307, 312 philosophical, 54, 121, 212, 305 arché, 18, 54, 121, 209, 212, 247, 308, 309 Arendt, Hannah, 15, 16, 33, 52, 101–8, 267–8, 269 argos, 279 Aristotle, 6, 11, 15–26, 33, 39, 53, 70, 75n, 123, 125–6, 129, 132, 134, 135, 140, 144, 153n, 175, 180, 181, 183, 203, 232, 235, 237, 241n, 258, 262–3, 273, 279, 280 art, 43, 59, 65, 128, 130n, 132, 139, 142, 149, 164, 173, 206–7, 208, 210, 211, 212, 255 of existence, 58 of government, 56–7, 61n of quoting without quotation marks, 1, 8, 29, 36n without the artist, 58–9, 172–3, 176 work of, 33, 35, 58, 172–3, 176, 209, 210 Artaud, Antonin, 197 as if, 166–7, 187, 222–4 as (if) not, 80–2, 143, 224, 226 atheology, 113, 150, 151 auctoritas, 125, 245 Aufhebung, 3, 110, 138, 140, 143, 211, 233–4; see also sublation Augustine of Hippo, 11, 187, 190, 191, 198 Auschwitz, 45, 57, 172, 219–20, 221, 223, 227 Ausnahmezustand, 247, 248; see also exception authenticity, 63, 127, 224 authority, 8, 40, 89, 164, 165, 166, 167, 168, 179, 184n, 243, 244, 245, 246, 248, 250n, 305 constituted, 91, 92, 93 sovereign, 91, 231 transcendent, 56, 167 autoconstitution, 20, 234, 239, 241n Averroes (Ibn Rushd), 11, 126, 128, 129 ban, 89, 90, 105, 133, 234, 235, 253, 257, 260n sovereign, 32, 95, 168, 235, 278, 298 bare life see life: bare Bartleby, 6, 21, 260n Bataille, Georges, 27–8, 109–16, 140, 142, 171, 299 Baudelaire, Charles, 28, 30 Beauvoir, Simone de, 193 Beaufret, Jean, 147 Being, destiny of, 64, 147–8, 151 Benjamin, Walter, 1, 5, 7–8, 9, 10, 27–38, 40, 55, 63, 73, 76, 78, 79, 82, 84, 87, 92, 96, 97, 103, 106, 109, 111, 114, 118, 119, 123, 123n, 152n, 153n, 156, 158, 160n, 165, 172, 176, 177n, 220, 221, 223, 225, 275, 279, 282–3, 284–5, 286, 288, 289, 296, 305, 306, 307, 311, 313 Benveniste, Émile, 31, 117–24, 237, 272 Bergson, Henri, 214n Berlusconi, Silvio, 28 bilingualism, 127 biopolitical, the see biopolitics biopolitics, 33, 51–4, 56, 58, 60n, 63, 87, 88, 89, 90, 95, 104, 105, 175–6, 194, 205, 238, 273, 276 biopower, 52, 53, 276 bios, 15–18, 21, 22, 24, 24n, 53, 68, 70, 73, 75n, 95, 122, 127, 175, 179, 181, 184, 190, 192n, 224, 232, 259 Blanchot, Maurice, 11, 111, 197 Blaupot ten Cate, Anna Maria, 282 body, 80, 125, 126, 127, 128, 144, 173, 184, 203, 209, 234, 238, 241n, 248, 251n, 292 animal, 293 biological, 294 biopolitical, 88, 89, 259 glorious, 261n metaphysics of, 197 political, 179 singular, 58, 73, 95, 175 use of, 22, 144, 234, 237, 238, 248–9, 273, 280 Boethius, Severinus, 126 Böhlendorff, Casimir Ulrich, 149, 150, 151 Brecht, Bertolt, 35 Bucephalus, 7, 154, 157, 158 bureaucracy, 46, 154, 187, 266 KOTSKO 9781474423632 PRINT.indd 321 17/08/2017 12:24 322 Agamben's Philosophical Lineage Calvino, Italo, 28, 151 camp, 148, 165, 168, 220 concentration, 17, 52, 56, 195, 199n, 227, 294, 298, 306 death, 101 as paradigm, 53, 54, 55, 102, 104, 107 capital, 42–3, 112, 263, 266 capitalism, 46, 269 advanced, 162 industrial, 162 care, 22, 72 of the self, 59 Casel, Odo, 11 catastrophe, 91, 154, 155, 156 history as, 30, 224 Catholicism, 76, 187 cause, 66, 163 causa sui, 203 immanent, 203, 206 instrumental, 265 secondary, 57 Cavalcanti, Guido, 126–7, 197 Celan, Paul, 249n Char, René, 147 chresis/chresthai, 18, 21–3, 143, 188, 237, 280 Chrysippus of Soli, 237 Christ, 113, 187, 284, 294, 295, 298; see also Jesus Christianity, 56, 77, 78, 84, 91, 240n, 285 Pauline, 77, 285 chronos, 25n, 82, 178, 256, 260 Church, 84, 187, 225, 256, 284 citation, 1, 40 theory of, 7–9, 29 without quotation marks, 1, 8, 29, 34, 296 class, 263–5 ruling, 264 struggle, 115 universal, 265, 266 working, 263, 264 command, 162, 167, 168, 189, 265, 266 commodification, 29, 104 commodity, 42, 43, 44, 45, 46, 50n fetishism, 30, 42 communism, 73, 263, 268–9 community, 4, 17, 22, 42, 44, 46, 68, 69, 112–13, 183, 189, 195, 196, 225, 273 coming, 224 messianic, 82, 86 negative, 111 of life, 144 conatus, 204–6, 273 constitutionalism, 106, 274 contemplation, 16, 113, 126, 130n, 191, 201, 205–7 corporeality, 126, 203 naked, 256 creature, 32, 157–9, 167, 168, 264, 293–6, 297, 298 crisis, 2, 63, 69, 103, 105, 107, 168, 232, 273, 276, 285 constitutional, 105 of tradition, 2, 3, 29 culture, 8, 146, 151, 213, 221, 231, 262 commodification of, 29 museification of, 29 Western, 5, 21, 164, 214, 259, 305 Cynics/Cynicism, 59 de Man, Paul, 147 deactivation, 4, 6, 7, 34, 78–80, 97, 158, 166, 168, 223, 225, 236, 248, 280 death, 3, 24n, 65–6, 90, 112, 139, 140, 141, 174, 219, 253, 254, 257, 258, 259 penalty, 179 Debord, Guy, 33, 39–50, 171, 176n decision, 23, 90, 96–7, 107 sovereign, 53, 88, 96–7, 102, 105, 179, 235, 265, 274 deconstruction, 222, 230, 231, 233, 241n, 307 decreation, 292, 295, 296, 298–9 Deleuze, Gilles, 118, 131–7, 171, 250n, 253 democracy, 90, 104, 107, 275, 276 liberal, 107, 165 modern, 104 parliamentary, 89 deposition, 32, 34, 78, 81 Derrida, Jacques, 32, 87, 110, 118, 122, 175, 222, 223, 224, 225, 228n, 229n, 230–41, 253, 303, 307 Descartes, René, 131, 203 désoeuvrement, 32, 34, 125, 142, 143, 298, 299 destiny, 63, 64, 66, 67, 68, 70, 71, 72, 74, 85, 147, 148 of being, 64, 147, 148, 151 KOTSKO 9781474423632 PRINT.indd 322 17/08/2017 12:24 Index 323 biological, 68, 206 historical, 64, 74n social, 206 desubjectification, 151, 236, 238, 241n dialectics, 110, 231, 232, 233 lord-bondsman, 197 master-slave, 144 messianic suspension of, 221 negative, 221, 223, 225, 226 at a standstill, 221 diathesis, 23, 237; see also voice différance, 234, 235 Diogenes Laertius, 237 dispositif see apparatus division, 28, 85, 95, 138, 141, 191, 226 of division, 224, 226 of labour, 268–9 dolce stil novo, 126, 127, 151 Durkheim, Émile, 115 duty, 21, 71, 163, 164, 167, 186, 187, 251n, 266; see also office; officium dynamis, 15, 18–21, 22, 25n, 209, 235, 237, 273, 278 economy, 29, 46, 47, 57, 69, 73, 84, 109, 167, 192, 243, 246, 267, 308 divine, 20, 57 political, 57 of power, 57 Trinitarian, 86 Eichmann, Adolf, 266 Einaudi, Giulio, 28 emergency see exception Empire, 89, 149, 276 Christian, 91 Roman, 91, 92 energeia, 15, 18–21, 22, 71, 189, 209, 279 Enlightenment, 138, 194, 197, 198, 199n Entwicklungsfähigkeit, 1, 9–11, 35, 272 Ereignis, 63, 67, 70, 72, 260n ergon, 18, 21–2, 24n, 262, 279, 280; see also work Eros, 126, 197, 286; see also love eschatology, 28, 82, 84, 187, 285, 288 eschaton, 288 Esposito, Roberto, 171, 175 ethics, 1, 4, 58, 59, 68, 107, 128, 129, 166, 194, 204, 235, 253, 257, 259, 263, 283, 289, 290 coming, 224 Kantian, 167 ethos, 4, 18, 23, 68, 141, 144, 205, 213, 258, 259 eudaimonia, 17, 283 exception, 88–90, 91, 95, 96, 97, 111, 113, 166, 239, 242, 243, 247, 248, 257, 274, 277, 278, 284, 297, 309 logic of, 278 originary, 243 real state of, 92, 93, 157 and rule, 33, 165, 248, 253 sovereign, 89, 275, 296 state of, 20, 33, 53, 88, 89, 92, 156, 157, 162, 165, 166, 167, 168, 170n, 194, 199n, 234, 238, 239, 244, 245, 246–7, 254, 256, 259, 278, 288, 306 exclusion, 17, 69, 73, 95, 104, 106, 107, 148, 176, 181, 191, 244, 254, 255, 279, 298, 309 inclusive/inclusionary, 3, 89, 95, 96, 106 zone of, 105 experience, 3, 30, 44, 66, 68, 112, 125–6, 139, 142, 163, 164–5 aesthetic, 126 destruction of, 3 ecstatic, 112, 113 of history, 30, 91, 312 inner, 113, 114 intellectual, 128 of language/speech, 8, 30, 43, 117–19, 122, 127, 140, 141, 174, 258, 304 loss of, 3 original, 164, 165 pure, 165 sensible, 128 experimentum linguae, 44, 118 facticity, 63, 72, 224 feast/festival, 242, 267 fetishism, 242, 252 commodity, 30, 42 Feuerbach, Ludwig, 9–11, 35, 280n finitude, 63, 67 force, 293–6, 297 of the law, 156 weak messianic, 103, 221, 225 without significance, 32, 92, 156, 157, 158, 278 KOTSKO 9781474423632 PRINT.indd 323 17/08/2017 12:24 324 Agamben's Philosophical Lineage form-of-life, 12, 15, 21, 23, 51, 58, 60, 73, 79, 95, 96, 128, 129, 140, 175, 179, 195, 235, 259, 298, 299, 308, 310 Foucault, Michel, 10, 23, 33, 50n, 51–62, 69, 87, 88, 90, 103, 109, 110, 112, 113, 123, 171, 174, 175, 176, 195, 212, 231, 232, 239n, 242, 253, 273, 303, 306, 307 foundation, 3, 7, 15, 66, 69, 167, 180, 309 ineffable, 3, 141, 258 mystical, 239, 259 negative, 68, 72, 95, 139, 140, 141, 142, 254, 257, 258 Francis of Assisi, 151 Franciscanism, 21, 81, 108n, 168, 278 Freud, Sigmund, 117, 242–51 future, 55, 82, 83, 106, 283, 288, 290 anterior, 55, 275 genealogy, 2, 51, 55, 56, 57, 61n, 69, 70, 197, 272, 296, 307, 308 gesture, 35, 43, 158, 159, 212, 213 Ghirlandaio, Domenico, 210 Giacometti, Alberto, 10, 12n glory, 86, 94, 95 God/gods, 20, 53, 57, 61n, 73, 80, 81, 91, 93, 94, 113, 116, 133, 134, 137, 143, 149, 150, 154, 155, 159, 167, 174, 190, 191, 203, 243, 247, 249, 265, 282, 284, 285, 289, 293, 294, 295, 296, 297, 298, 299, 308 Godard, Jean-Luc, 49n Gould, Glenn, 259 governance, 52, 90, 95, 104 government, 21, 52, 57, 61n, 62n, 70, 87, 89, 93, 94, 159, 276 pastoral, 56 governmentality, 51, 52, 56, 57, 58, 69, 70 Gregory of Nazianzus, 57 Gregory of Nyssa, 85 Guantanamo, 90 Guattari, Félix, 118, 131, 132, 135, 136, 250n Guillaume, Gustave, 117 guilt, 127, 157–8, 242 habit, 18, 22–3, 96, 129, 263 habitus, 127, 128 Hadot, Pierre, 58, 59 happiness, 35, 139, 282, 283, 286–7 Hardt, Michael, 276 Hegel, Georg Wilhelm Friedrich, 64–5, 66, 67, 110, 115, 138–45, 197, 221, 231, 232, 233, 240n, 243, 244, 258, 265 Hegelianism, 110, 138, 139, 140 Heidegger, Martin, 2, 10, 15, 18, 19, 22, 23, 25n, 27, 30, 33, 34, 36n, 37n, 38n, 39, 59, 63–75, 77, 81, 83, 85, 87, 109, 112, 117, 118, 119, 123, 123n, 135, 146, 147–8, 149, 150, 151, 152, 152n, 153n, 172, 173, 176, 185n, 202, 206, 224, 231, 232, 240n, 243, 244, 250n, 253, 256, 258, 260n, 303 Heinle, Christoph Friedrich, 28 Heller, Hermann, 274 Henrich, Dieter, 147 Heraclitus of Ephesus, 24n, 64, 65, 147 hexis, 18, 21–4 Hierocles, 237 history, 31, 34, 44, 54, 55, 57, 70, 81, 133, 147, 156, 174, 208, 213, 214, 221, 283, 285, 290 angel of, 29, 282, 286 of being, 67, 69, 70, 71, 73 bourgeois, 275 as catastrophe, 30, 224 end of, 110, 142–3, 268, 283, 287 experience of, 30 human / of humanity, 67, 72 of philosophy, 128, 132, 133, 135, 227 philosophy of, 29, 47, 159, 276, 283 post-, 142, 143 Hjelmslev, Louis, 118 Hobbes, Thomas, 11, 12, 83, 92, 93, 104, 112, 238, 247, 248 Hölderlin, Friedrich, 12, 34, 38n, 103, 139, 146–53 homo sacer (concept), 3, 52, 53, 54, 89, 90, 95, 114, 123, 132, 133, 195, 211, 220, 243, 297, 298, 306, 310 Homo Sacer (project/series), 10, 15, 21, 24, 31, 32, 34, 35, 41, 51, 52, 55, 58, 63, 65, 68, 69, 80, 81, 87, 93, 97, 109, 122, 186, 193, 196, 205, 224, 227, 238, 247, 262, KOTSKO 9781474423632 PRINT.indd 324 17/08/2017 12:24 Index 325 283, 306, 307, 308, 309, 310, 311 Horkheimer, Max, 193, 199n Husserl, Edmund, 232, 234, 236, 237, 238, 240n, 241n, 253 hypostasis, 186, 188, 189, 238 I empirical, 163, 167, 168 transcendental, 163, 167 image, 42–3, 49n, 126, 182, 208, 210, 212–13, 214, 258 dialectical, 9, 307 imagination, 125, 126, 128, 213 immanence, 132, 133–4, 135, 136, 202, 203, 204, 274 absolute, 273 philosophy of, 106, 135, 253 impotentiality, 189, 253, 259, 273, 278, 279, 299 inclusion, 53, 73, 88, 95 exclusive, 17 political, 104 indistinction/indifference, 43, 96, 134, 136, 144, 205, 247, 260n, 265, 278, 286, 299 zone of, 53, 186, 203, 232, 234, 246, 265 infancy, 3, 30, 118, 162, 165, 168, 168, 209, 231 inoperativity, 5, 34, 63, 64, 68, 73, 92, 93, 95, 132, 142, 168, 201, 205–7, 262, 267, 269, 278, 280, 298–9, 308, 310 intellect, 186, 187, 190, 204 active, 128–9 potential, 128–9 universal, 128 intelligibility, 184, 219 interruption, 30, 32, 225, 305 inversion/reversal, messianic, 6, 34, 38n, 289 Jakobson, Roman, 118, 122 Jellinek, Georg, 274 Jesi, Furio, 11 Jesus, 79, 294, 295; see also Christ jouissance, 253, 254, 255, 256, 259, 260n Judaism, 5, 77, 85, 284, 285, 289 judgment, 79 aesthetic, 65, 164 divine, 289 Jung, Carl Gustav, 249n, 250n justice, 7, 42, 43, 78, 79, 158, 233, 289–90 natural, 179 iustitium, 245 Kabbalah, 282, 286, 288 Kafka, Franz, 6, 7, 32, 34, 35, 38n, 77, 154–61, 254, 288 kairos, 9, 82–3, 84, 260, 275, 281n Kant, Immanuel, 30, 118, 138, 139, 148, 162–70, 173, 193, 236, 253 katargesis, 23, 34, 78, 80, 92, 143 katechon, 77, 83–4, 87, 90–3, 284, 285, 289 Kelsen, Hans, 170n, 274 Kingdom, 94 of God, 93 Messianic, 93, 256, 259, 312 Klee, Paul, 282, 286 Kleist, Heinrich von, 197 Klossowski, Pierre, 111, 193 Kojève, Alexandre, 109, 110, 139, 140, 142, 143 Kommerell, Max, 11 Kraus, Karl, 42 labour, 22, 115, 144, 266–7, 268, 269, 280 division of, 268–9 Lacan, Jacques, 117, 118, 122, 124n, 147, 193, 252–61 Laclau, Ernesto, 250n Lacoue-Labarthe, Philippe, 147 language, 3, 4, 29, 30, 31, 41–4, 47, 49n, 65–6, 68, 69, 72, 86, 89, 120, 121, 123, 126, 131, 132, 134, 135, 136, 137, 138, 139, 140, 141, 143, 174, 178, 180–2, 183–4, 202, 207, 230, 237, 253, 259, 279, 304, 305, 307, 309, 313 being-in-, 48 experience of, 8, 30, 117–19, 122, 127, 141, 174, 258 fact of, 277, 304, 311 limits of, 118 philosophy of, 29, 30, 159 place of, 118, 120, 140, 279 pure, 165 question of, 30, 118, 183 Lassalle, Ferdinand, 274 law, 1, 7, 21, 52, 60n, 61n, 64, 77–80, 81, 89, 90, 94, 95, 96, 104, 111, 133, 134, 136, 143, 155–9, 165, 166, 167, 168, 225, 239, 245, KOTSKO 9781474423632 PRINT.indd 325 17/08/2017 12:24 326 Agamben's Philosophical Lineage law (cont.) 247, 248, 253–4, 255, 256, 257, 259, 261n, 273, 274, 275, 276, 277, 278, 286, 287, 288, 289, 305 absence of, 92 constitutional, 238, 284 consummation/fulfilling of, 77, 78, 79, 157 deactivation/deposition of, 7, 78–9, 80, 81, 83, 143, 158 divine, 167 door of, 157, 254 -of-the-Father, 256 force of, 156 historical / of history, 102 international, 90, 104, 112 and order, 92 origin of, 242, 244, 248 play with, 157, 158, 261n, 312 positive, 88, 113 Roman, 53, 89, 280, 298 sovereign, 243, 244, 249 study of, 7, 78, 158 suspension of, 92, 111, 156, 194, 245, 253 violence and, 29, 32, 78, 79, 179 see also norm; rule lawlessness, 83, 84, 92, 136 Le Thor, seminars, 39, 64, 66, 67, 70, 72, 147, 150, 151 Lebovici, Gérard, 48n legislation, 105, 245, 247 security, 107 legitimacy, 6, 305 crisis of, 273 political, 104 Leibniz, Gottfried Wilhelm, 9, 203 Leopardi, Giacomo, 140 Levi, Primo, 119, 236 Lévi-Strauss, Claude, 11, 117 Levinas, Emmanuel, 11, 224, 236, 241n, 253 liberalism, 170n, 284–5 life, 18, 51, 52, 56, 58, 68, 72, 89, 90, 104, 134, 136–7, 142, 175, 187, 189, 190, 191, 192, 201, 209, 238, 254, 259, 273, 285, 288 active, 290 animal, 24n, 293, 296 bare, 3, 17, 24, 32, 33, 37n, 53, 54, 55, 63, 69, 73, 88, 89, 95, 104, 105, 106, 114, 123, 132, 133, 134, 135, 153n, 159, 165, 175, 195, 211, 232, 238, 253, 254, 256, 257, 258, 259, 260, 277, 280, 292, 293, 296–9, 300n biological, 52, 268 civil, 104 community of, 144 contenplative, 16, 205–6 creaturely, 167, 292, 293–6, 297, 298, 299 eternal, 190, 191 everyday, 44, 107, 112, 127 finite, 190 form of see form-of-life Greek definitions of, 15, 53, 233 human, 4, 16, 17, 23, 80, 93, 135, 137, 168, 195, 199n, 205, 213, 226, 243, 298 language and, 41–4, 47, 49n law and, 21, 89, 156, 167, 168 mere, 32, 133, 296 messianic, 144 mode of, 15, 16, 24, 25n, 175, 179 monastic, 196 naked, 37n, 115, 140, 281n, 298 natural, 69, 181, 244, 259, 277 organic, 136, 191 philosophical, 59, 173 physiological, 195 political, 15, 16, 95, 128, 190, 235, 238, 259 power over, 53, 58, 243, 244, 293, 294, 297 private, 41, 42, 248 sacred, 32 true, 59 unqualified, 95 vegetative, 17 worthy of being lived, 105 linguistics, 29, 31, 65, 117, 118, 119, 120, 121, 122–3, 249n liturgy, 71, 72, 210, 308 Locke, John, 9 logos, 17, 22, 64, 144, 166, 181, 182, 183, 184n, 263, 279 Lohmann, Johannes, 117 Loraux, Nicole, 11, 240n, 246, 247 love, 79, 130n, 142, 178, 194, 253, 254, 255, 258–9, 260n, 293, 294, 295 courtly, 126–7, 197 of one's neighbour, 79 of the world, 106 Löwith, Karl, 173, 177n KOTSKO 9781474423632 PRINT.indd 326 17/08/2017 12:24 Index 327 Lucretius (Titus Lucretius Carus), 234, 237 Lumpenproletariat, 115 Luther, Martin, 143 Machiavelli, Niccolò, 201 machine anthropological, 85, 176 biopolitical, 73 cultural, 6, 7 governmental, 70, 94 metaphysical, 72, 73 providential, 57 redemptive, 85 Magritte, René, 193, 198n Man Ray, 193 Marx, Karl, 115, 138, 142, 262–71 Marxism, 78, 115, 138, 220, 221, 223 Italian, 280n materialism base, 114, 115 historical, 33 Mauss, Marcel, 109, 110, 115 means pure, 34–5, 144 without end, 34, 161 mediality, 35, 125, 212, 213 melancholy, 6, 30, 252, 283, 286 Melville, Herman, 6, 21, 260n Messiah, 23, 34, 77, 80, 82, 83, 84, 143, 156, 157, 159, 233, 275, 276, 283, 285, 288, 313 messianicity, without messianism, 233 messianism, 5, 8, 34, 106, 233, 253, 285, 287, 288, 305 Christian, 285 Jewish, 38n, 284, 285, 288 thwarted, 233 weak, 289 metaphysics, 2, 65, 66, 67, 71, 75n, 139, 140, 151, 226, 231, 258, 272 of the body, 197 critique of, 63, 68, 69, 73 end of, 138 overcoming of, 4, 64 of subjectivity, 73 Western, 2, 3, 50n, 63, 66, 68, 69, 70, 72, 138, 148, 184n, 186, 189 of the will, 173, 187 middle voice see voice Mommsen, Theodor, 6 monasticism, 308 Franciscan, 168 Morante, Elsa, 12, 204, 299n multitude, 64, 128, 129, 274, 275, 276 Muselmann, 17, 102, 105, 165, 166, 220, 236, 238, 306 Nancy, Jean-Luc, 89, 111, 184 nature, 104, 164, 173–4, 203, 205, 210, 211, 251n, 269 corrupt, 256 and culture, 221 human, 102, 105, 128, 256, 268 order of, 20 state of, 92 Nazism, 17, 32, 56, 90, 195, 198, 199n, 219 necessity, 72, 171, 268 natural, 169n negation, 78, 88, 97, 113, 139, 140, 142, 148, 240n, 264 of negation, 224, 225, 226 self-, 164, 168, 264 negativity, 3, 66, 67, 68, 69, 110, 139, 140, 141, 142, 174, 231, 232, 233, 236, 240n, 253, 258–9, 299 a-relational, 110 disengaged, 110, 140 unemployed/without employ (sans emploi), 110, 111, 299 Negri, Antonio, 138, 204, 272–81 Neoplatonism, 137, 183, 188 Newton, Isaac, 203 Nietzsche, Friedrich, 18, 54, 55, 58, 123, 164, 171–7, 206, 212, 232, 233, 243, 244, 253, 307 nihilism, 2, 43, 47, 65, 66, 67, 68, 69, 73, 74, 171, 173, 258, 286 imperfect, 156, 157 perfect, 157 9/11, 87, 90, 107 Nougé, Paul, 198n norm, 1, 2, 23, 88, 89, 90, 96, 97, 104, 166, 167, 168, 273 constitutional, 88 juridical, 166 see also law; rule noumenon, 163, 166, 167 now-time see time: nownuda vita, 31, 292, 296; see also life nudity, 224, 255, 256, 259, 260 oath, 79, 80, 178, 305, 307, 308 objet a, 255, 256 Oedipus, 174, 244, 250n office, 21, 84, 167, 186, 187, 251n, 265–6; see also duty; officium KOTSKO 9781474423632 PRINT.indd 327 17/08/2017 12:24 328 Agamben's Philosophical Lineage officium, 186; see also duty; office oikonomia, 6, 57, 61n, 70, 71, 94, 167, 280 oikos, 53, 243, 244, 246, 248 ontology, 4, 18, 58, 59, 63, 70, 71, 72, 87, 90, 129, 134, 138, 180, 181, 188, 189, 190, 203, 276, 280, 307, 309 of actuality, 207 Christian, 186 classical, 186 of command, 162, 167, 168 of habit, 23 in the middle voice, 203 modal, 23, 72, 95, 96, 97, 136 modern, 186 of nudity, 256 of operativity, 167 political, 15 of potentiality, 18, 21, 206, 207 presuppositional, 97 of style, 59, 128, 175 of substance, 162, 167 of transformation, 290 Western, 94 ontotheology, 66, 67 Open, the, 259 operativity, 72, 167, 186, 187–8, 189, 190, 191, 192, 276, 279, 286 opposition, binary, 127, 231, 232 order, 91–2, 96, 104, 132, 275 biological, 191 biopolitical, 191 feudal, 265 Franciscan, 278 historical, 283, 286 juridical, 111, 167 juridico-political, 88, 244, 277 legal, 88, 277, 286 natural/of nature, 20, 264 normative, 89 political, 89, 194, 227, 243 social, 89, 219 Symbolic, 253, 254, 257 theological, 264 origin, 4, 15, 55, 69, 121, 174, 212–13, 237, 242, 248, 286, 289 Overbeck, Franz, 174 paradigm, 4, 20, 22, 51, 53, 54–5, 29, 69, 70, 71, 72, 88, 89, 94, 96, 121, 132, 133, 134, 136, 140, 148, 163, 165, 166, 167, 168, 179, 181, 187, 188, 190, 191, 192, 212–13, 252, 255, 256, 272, 273, 274, 288, 298, 306, 312 Parmenides of Elea, 64 parody, 197, 200n parousia, 5, 82, 83, 91, 257 Pasquali, Giorgio, 6 Pasolini, Pier Paolo, 12 passivity, 6, 202, 209, 235–6, 281n pathos formula (Pathosformel), 209–10, 211, 213, 214n Patriot Act, 90 Paul the Apostle, 8–9, 23, 34, 38n, 76–86, 91, 92, 111, 117, 143–4, 198, 221, 223, 224, 233, 264, 284, 285, 286, 288, 289, 312 Peckham, John, 126 Peterson, Erik, 11, 94, 191 phantasm, 126, 128, 152, 172, 178, 197, 242, 252 phenomenology Philo of Byblos, 24 philology, 118, 305 philosophy, 1–2, 5, 8, 9, 10–11, 27, 29, 64, 65, 132–3, 139–40, 141, 143, 146, 147, 151, 201, 212, 222–3, 226, 304, 305, 313 coming, 3, 7, 119, 183 end of, 172, 174 first, 59 Greek, 58 history of, 132, 135, 227 of history, 29, 47, 276, 283 of language, 30 modern, 71, 164, 236 moral, 167 political, 63, 76, 88, 127, 159, 195, 196 Western, 128, 162, 164, 165, 157, 181, 203, 258 Plato, 24n, 75n, 96, 131, 132, 134, 144, 178–85, 252, 304, 305 play, 35, 142, 157, 158, 252, 251n, 261, 312, 313 Pliny the Elder, 28 Plotinus, 25n, 186–92, 236 poetry, 2, 8, 10, 30, 83, 118, 126, 127, 139, 140, 143, 146, 147, 148, 150, 151, 178, 207, 220, 260n, 305, 311 poiesis, 19, 22, 280 police, 56, 94, 104, 159, 284 polis, 4, 17, 53, 64, 69, 89, 102, 148, 153n, 191, 235, 244, 246, 248, 256, 268 KOTSKO 9781474423632 PRINT.indd 328 17/08/2017 12:24 Index 329 political theology see theology: political politics, 1, 4, 29, 33, 34, 35, 41, 52, 59, 69, 74, 90, 94, 95, 102, 103, 104, 106, 108, 127, 129, 171, 175, 176, 178, 191, 206–7, 245, 246, 247, 252, 263, 276, 279, 285, 290, 297, 307, 309 classical, 190, 298 coming, 224 contemporary, 50n, 201 democratic, 103, 105, 107 of inoperativity, 73 liberal, 105, 107 messianic, 76, 86 modern, 53, 54, 104, 105, 235 ontic, 71 pastoral, 56 radical, 194 republican, 103 spectacular, 44–8 totalitarian, 104, 235 Western, 16, 33, 68, 70, 90, 106, 268 world, 273, 286 pornography, 197 Porphyry of Tyre, 24n post-history, 142, 143 potential, 6, 10, 15, 18–21, 22, 23, 104, 106, 129, 182, 186, 187, 205, 206, 207, 266 destituent, 21, 96, 162, 168, 169, 179, 239, 273, 278–80, 310 not-to, 20, 236, 259, 279, 299 potentiality, 5, 10, 17, 18, 20, 21, 26n, 68, 96, 103, 125, 127, 128, 129, 135, 136, 142, 144, 168, 171, 172, 187, 189, 206, 207, 209, 220, 235, 253, 259, 261n, 263, 265, 266, 269, 273, 278–80, 280n, 288, 289, 292, 299 pure, 6, 190, 220 potestas, 243, 244, 245, 273 vitae necisque, 243, 244 power, 18, 43, 50n, 51, 60n, 61n, 80, 81, 83, 86, 89, 90, 92, 93, 96, 97, 103, 104, 111, 112, 135, 154, 158, 159, 191, 206, 223, 247, 253, 263, 265, 273, 284, 289, 294, 297 absolute, 20, 26n, 94, 102 angelic, 80 bio-, 52, 53, 276 constituent, 18, 20, 21, 59, 102, 168, 239, 273–6, 277, 278, 280, 280n constituted, 18, 20, 59, 84, 92, 168, 169, 273–6, 278 constituting see power: constituent destituent, 21 disciplinary, 53 divine, 20 emergency, 107 executive, 289, 290 of the father over the son, 243, 244, 245 governmental, 94 heavenly, 80 juridical, 166 labour, 266, 267 messianic, 90, 92 mundane, 80 ordained, 20, 23, 26n over life and death, 53, 58 pastoral, 56, 57 political, 43, 58, 86, 243, 248, 285 presuppositional, 144, 181, 183 profane, 80, 92 religious, 86 sovereign, 18, 52, 53, 54, 61n, 69, 73, 87, 88, 89, 91, 93, 103, 107, 159, 165, 166, 195, 243, 245, 274, 277, 292, 293, 294, 295, 296, 297, 298, 299 State, 53, 92 will to, 173 praxis, 3, 19, 22, 94, 96, 128, 142, 144, 166, 167, 186, 192, 206, 211, 221, 261n, 266, 274, 275, 278, 279, 280 administrative, 167, 168 animal, 142 human, 73, 86, 93, 141, 144, 167, 168, 262 political, 73, 222 social, 141 presupposition, 44, 73, 94, 95, 96, 139, 140, 141, 142, 144, 178, 181–2, 183 priest, 187, 249, 265, 266, 308 productivity, 74, 273, 279, 280 profanation, 35, 86, 144, 227, 228n profane, the, 35, 93, 112, 159, 287, 297 proletariat, 115, 191, 264, 266 prophecy, 285, 289 Protogenes, 29 Proust, Marcel, 132 KOTSKO 9781474423632 PRINT.indd 329 17/08/2017 12:24 330 Agamben's Philosophical Lineage providence, 57, 70 psychoanalysis, 252, 257, 260n, 261n, 308 psychology, 213, 245, 249n purity, 232, 236 Queneau, Raymond, 142 Rabelais, François, 196 racism, 52, 199n Rawls, John, 274 redemption, 5, 34, 45, 79, 85, 86, 91, 93, 127, 133, 136, 156, 159, 222, 223, 224, 253, 257, 264, 283, 285, 286, 287, 288, 289, 290, 296, 299, 312 refugee, 105, 107 repressed, return of, 249 repression, 242 revelation, 66, 156, 255, 299 Nothing of, 156, 287 reversal/inversion, messianic, 6, 34, 38n, 289 revolution, 78, 264, 267 French, 193 right, 143, 204, 265 divine, 194 human, 104–5 over life and death, 243 Rilke, Rainer Maria, 11, 12 Robertson Smith, William, 115 Rousseau, Jean-Jacques, 61n, 62n, 263–4 rule, 69, 88, 89, 165, 167, 186, 196, 197, 249n, 277 authoritarian, 90 and exception, 33, 88, 111, 156, 248, 253 of law, 287 majority, 104 monastic, 196 positive, 105 see also law; norm rupture, 4, 82, 258 historical, 2, 101 moments of, 101 Sabbath, 85, 256, 257 sacer, 3, 116, 235, 242, 243, 250n esto, 244 and taboo, 243 sacrament, 65 sacratio, 243 sacred, the, 109, 112, 114, 116, 142, 150, 159, 228n, 242, 287, 297, 307 ambivalence of, 115, 116, 249n sacredness, 32 sacrifice, 3, 89, 109, 110, 114, 258, 259 Sade, Marquis de, 193–200 sadomasochism, 194, 195, 199n salvation, 5, 71, 85, 93, 105, 257, 286, 288, 312 Saussure, Ferdinand de, 117, 118, 119, 120, 122, 124n Saxl, Fritz, 210 Schelling, Friedrich Wilhelm Joseph, 18, 206, 242, 243 Schmitt, Carl, 11, 12, 32–3, 38n, 53, 76, 83, 86, 87–98, 105, 107, 109, 111, 152n, 170n, 198, 232, 233, 240n, 247, 248, 253, 274, 277, 284–5, 287, 288, 296 Scholem, Gershom, 7, 32, 38n, 156, 282–91 secularism, 312 secularisation, 57, 86, 91, 143, 307 self-reference/self-referentiality, 165, 166, 167, 231, 234–5, 237, 238 paradox of, 234, 235 semiology, 2, 120 shame, 159, 236, 241n Shekhinah, 42, 44, 45, 47, 286, 290 sigetics, 258 signature, 54, 61n, 133, 209, 210, 211, 212, 213, 256, 307, 308, 312 singularity, 58, 73, 95, 175, 212 whatever, 48, 60n, 259 Situationist International, 40 slave, 17, 22, 72, 81, 144, 268, 269, 280, 295 and master, 110, 140, 144 slavery, 144, 195, 294, 298 Smith, Adam, 57 society, 31, 50n, 115, 267 classless, 262, 263, 267–70 democratic, 106 post-democratic, 104 spectacular / of the spectacle, 40, 41, 42, 43–4, 45, 46, 47, 48, 104 totalitarian, 104 sociology, 90 of religion, 242 Socrates, 24n, 178, 179, 184n Sophocles, 147, 148, 152n, 153n soteriology, 5, 6, 32, 34 KOTSKO 9781474423632 PRINT.indd 330 17/08/2017 12:24 Index 331 sovereign, 88, 89, 92, 94, 96, 105, 111, 112, 159, 167, 194, 195, 243, 244, 247, 248, 249, 265, 297 absolute, 112 sovereignty, 32, 33, 42, 51, 53, 57, 61n, 62n, 69, 70, 88, 93, 94, 96, 102–3, 106, 107, 109, 111, 112, 114, 115, 134, 143, 158, 159, 171, 179, 230, 231, 238, 243, 247, 251n, 253, 254, 256, 257, 258, 260, 160n, 261n, 274, 275, 276, 277, 278, 284, 298 aporias of, 18 baroque, 97 logic of, 21, 89, 94, 95, 97 paradox of, 111, 112 theory of, 32, 53, 87, 88, 89, 90, 254 Spinoza, Baruch, 18, 76, 95, 131, 135, 201–7, 253, 272–3, 280n stasis, 178, 238, 244, 246–7, 248 state, 44, 47, 48, 61, 68, 78, 80, 83, 84, 91, 104, 112, 143, 167, 191, 192, 225, 250n, 273, 274, 275 biopolitical, 56 modern, 52, 56, 94 nation, 104, 105 Nazi, 53 police, 104 security, 107 totalitarian, 52, 162 state of emergency see exception state of exception see exception state of nature see nature Statius, Publius Papinius, 128 stil novo see dolce stil novo Stoa, 22, 24n, 234, 237 structuralism, 117 study, 1, 4–7, 35, 38n, 79, 157, 158, 305, 312, 313 style of life, 58, 96, 128, 175 ontology of, 59, 128, 175 subject, 4, 8, 23, 56, 58–9, 61n, 112, 114, 122, 136, 142, 150, 167, 176, 181, 183, 187, 188, 189, 190, 202, 213, 223, 225, 236, 245, 252, 253, 254, 255, 262, 264, 272 free, 59 Kantian, 139, 166, 168 Lacanian, 252–60 of law, 133 messianic, 264 and object, 65, 126, 127, 129, 134, 202, 237 political, 85, 115 of religion, 257 transcendental, 139, 164, 165, 166, 168, 169 subjectification, 59, 61n, 236, 237, 238 subjectivity, 65, 73, 165, 166, 189, 236, 237, 253, 262 transcendental, 163, 165 sublation, 65, 110; see also Aufhebung sublime, 164, 165, 167, 169 substance, 23, 95, 107, 164, 183, 188, 190, 203–5, 265, 266 ontology of, 162, 167 superstructure, 115, 221 Surrealism, 198n suspension, 81, 88, 89, 127, 129, 164, 165, 166, 233–4, 242, 248, 256, 267, 278 messianic, 221, 223 of the law, 92, 156, 194, 245, 277 Szondi, Peter, 147 taboo, 245, 247, 248–9, 251n incest, 253 and sacer, 243–4 Talmud, 5, 7 Taubes, Jacob, 11, 12, 222, 284–7, 288, 289 temporality, 67, 275, 276, 281n, 304 political, 276 Tertullian, 83, 91 testimony, 8, 59, 119 theology, 29, 34, 38n, 53, 94, 113, 134, 167, 292, 312 Christian, 56, 57, 143 economic, 94 negative, 113 political, 76, 87, 91, 94, 272, 276 positive, 113 thing itself, 125, 126, 144, 180, 181, 182, 183, 184, 223 Third Reich, 195 Thomas, Yan, 11, 251n Thompson, E. P. (Edward Palmer), 263–4 threshold, 22, 32, 109, 119, 120, 122, 126, 132, 133, 134, 135, 219, 232, 247 time, 25n, 30, 43–4, 55, 139, 159, 178, 208, 236, 241n, 276 apocalyptic, 256, 257 chronological, 257, 288 KOTSKO 9781474423632 PRINT.indd 331 17/08/2017 12:24 332 Agamben's Philosophical Lineage time (cont.) cyclical, 43 end of, 82, 93, 142, 156, 284 eschatological, 82 hitorical, 283, 288 irreversible, 43, 44 kairotic, 284, 288 linear, 221, 276 messianic, 23, 82–3, 85, 92, 117, 143, 221, 257, 288, 289 now-, 82–3, 84, 85, 283, 287, 288 operational, 117, 288 Titian (Tiziano Vecellio), 132 Torah, 143, 155, 287, 288, 290 totalitarianism, 101, 102, 104 trace, 231–2, 233, 234–5, 236, 237, 238, 239 tradition, 1, 2–4, 5, 6, 7, 8, 57, 63, 66, 79, 101, 151, 212, 305 Christian, 190 crisis of, 2, 3 critique of, 2, 230 democratic, 107 Judaeo-Christian, 34 metaphysical, 69, 142, 165, 230 ontological, 258 political, 32, 104, 106, 175 republican, 106 theological-political, 105 Western, 3, 4, 6, 29, 78, 90, 101, 102, 183, 306, 311 transcendence, 171, 235, 253, 275, 283, 285 transcendentalism, 163 transmissibility, 2, 5, 34, 159 Trinity, 57 Trump, Donald, 251n typos, 9, 82 ultrahistory, 312 unconscious, 122, 212, 213, 242, 246, 249, 251n, 252, 260n undecidability, 144, 164 Unheimlich, 242, 244, 247, 250n unknowable, 164, 227 unsayable, 182, 184n unthought, 219–20, 227 Urphänomen, 213 use, 1, 2, 21–4, 34, 72, 138, 143–4, 150, 188, 189, 190, 192, 235, 242, 248, 249, 272, 279, 310 another/new, 4, 6, 7, 80, 81, 143, 144, 158, 192, 261n, 261, 269, 280 of the body, 22, 60, 144, 234, 237, 238, 248, 273, 280 common, 86, 248, 261n free, 143, 144, 149, 150, 151 messianic, 81 of the proper, 150 of the self/oneself, 22–3, 144, 149, 151, 188–9, 234, 238, 239, 273 utilitarianism, 102 utopia/utopianism, 106, 225, 226–7, 267–8, 269, 283, 287 value, 30, 210, 232 exchange, 42 truth, 8 use, 42 violence, 31, 69, 79, 83, 95, 102, 103, 104, 198, 206, 243, 253, 258, 264, 293 aestheticisation of, 114 divine, 32, 92 governmental, 83 and law, 29, 32, 78, 158, 167, 179 law-positing, 32 law-preserving, 32 political, 297 pure, 32, 34 sovereign, 73 Virgil (Publius Vergilius Maro), 127 Virno, Paolo, 49n vocation, 64, 68, 144, 184n, 263, 264, 265, 268, 269, 280 biological, 23 messianic, 77, 84, 143, 223, 264 revolutionary, 264 voice, 66, 138, 140, 141, 142, 174, 184n, 231 animal, 140 medial/middle, 22, 202–5, 237, 272 passive, 22 Waiblinger, Wilhelm, 148 Walser, Robert, 6 war, civil, 178, 242, 246, 247, 284 Warburg, Aby, 121, 208–15 Weber, Max, 108 Weil, Simone, 292–301 whatever being, 136, 227 singularity, 48, 60n, 259 will, 23, 104, 163, 175, 187–8, 189, 235, 266, 269 democratic, 274, 275 divine, 20, 102, 265 KOTSKO 9781474423632 PRINT.indd 332 17/08/2017 12:24 Index 333 free, 164, 167, 187 metaphysics of, 173, 187 of the people, 107 political, 107 to power, 173 utopian, 106 witness, 119–20, 165, 166, 236, 238 complete, 166, 167 Wittgenstein, Ludwig, 11, 12 Wölfflin, Heinrich, 214n work, 6, 10, 18, 21, 22, 23, 24n, 78, 104, 142, 186, 187–8, 205, 206–7, 209, 257, 262–3, 267, 269, 273, 279 absence of, 142, 206, 267 of art, 33, 35, 58, 172, 173–6, 208, 209 of man, 159, 262–3, 279, 280 see also ergon Yates, Frances, 214 Žižek, Slavoj, 32, 225, 228n, 229n, 257 zoè, 15, 16–18, 21, 24, 24n, 53, 68, 69, 70, 73, 75n, 95, 122, 127, 175, 179, 181, 184, 190, 192n, 224, 232, 244, 256, 259, 297 KOTSKO 9781474423632 PRINT.indd 333 17/08/2017 12: