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 12:24 242 25 Sigmund Freud VIRGIL W. BROWER . . . invidiosa feri radiabant atria regis unaque iam tota stabat in urbe domus.1 Can Freud be abandoned? Interrelations between sacer, ambivalence, exception, suspension, property, use and civil war around the origin of law are traces of Freud that manifest themselves throughout the development of Agamben's thought. Most direct engagements are found in early texts,2 best articulated in Stanzas. Here is incipient indication of (a) Freud's guilt by association with shortcomings of the sociology of religion (S 137).3 Agamben displays (b) lessons learned from Freud in terms of phantasm, fetishism and the unconscious (S 22–3, 31–3, 145–7; IH 48), but overall performs (c) critical discouragement of an alleged Freudian delimitation (under the influence of Schelling) of the Unheimlich in terms of repression (S 144).4 Damage done by repressions return in a later text, The Signature of All Things, specifically Chapter 3, burrowed within its summary of (d) Foucault's critique of Freud as justification for Agamben's own idiomatic adoption of the archaeological method (ST 96–107). In essence, archaeological regression is elusive: it does not seek, as in Freud, to restore a previous stage, but to decompose, displace, and ultimately bypass it in order to go back not to its content, but to the modalities, circumstances, and moments in which the split, by means of repression, constituted it as an origin. (ST 102–3) Two laudatory supplements to these include (e) a quick deferential comment with regard to Freud's study of the sacred5 (which seems to be more about ambivalence) and (f) an evocative association – distanced by two degrees of citation6 – of exceptionality with festival and mourning, both of which supplements disclose an understated indebtedness to Totem and Taboo, in which Freud equates (perhaps flippantly) KOTSKO 9781474423632 PRINT.indd 242 17/08/2017 12:24 Sigmund Freud 243 the word taboo with the Latin sacer as it may relate to exception and sovereignty: 'It is difficult for us to find a translation for [taboo] [. . .] It was still current among the ancient Romans, whose "sacer" was the same as the Polynesian "taboo".'7 It is on these latencies, kept in the shadows, that my essay wishes to impress. Reactionary rebuttal against these comparisons (and those to follow) might insist – evidenced by his tactical preferences for Schelling, Hegel, Nietzsche or Heidegger – that Agamben is not an oedipal or psychoanalytic thinker; that the sovereign, king, chief or ruler (and, indeed, god) are merely iterated avatars of the father for Freud, but not so simply for Agamben. But a far from subtle paternalism is primal in Agamben's explanation of homo sacer's capacity to be killed but not sacrificed. The 'crimes that [. . .] merit sacratio' are, at one time, expressed as 'verberatio parentis, the violence of the son against the parent [which] constitute[s] the originary exception in which human life is included in the political order' (HS 85). Sovereign law is based on a parental (specifically paternal) relation. The violence of the child to the parent is exceptional to the power of the parent over the child. This piecemeal argument might be read as one that begins in Part II, §4 of Homo Sacer, continues through §§3, 5–6 of State of Exception, and culminates in Part 1 (§§1.3–1.10, 1.13) of Stasis. (This discussion sets the stage for the role of economy and oikos in The Kingdom and the Glory, for which it serves an indispensable introduction.) It begins with 'Numa's homicide law (parricidas esto) [which] forms a system with homo sacer's capacity to be killed (parricidi non damnatur) and cannot be separated from it' (HS 85).8 More importantly, Agamben continues, the 'first time we encounter the expression "right over life and death" in the history of law is in the formula vitae necisque potestas, which designates not sovereign power but rather the unconditional authority [potestas] of the pater over his sons' (HS 87). Each Roman is, thereby, born into sacerhood by way of Roman paternity. There, 'every male citizen [. . .] is in some way sacer with respect to his father' (HS 89). The potestas of progenitor over progeny determines the very understanding of life (and death) in the land of lex. It is not based on a mythic father of a primal horde but rather on the crucial difference Agamben discerns between (1) the power of the father over the son as opposed to (2) the power of the husband over the wife or servants. The latter is conditional, while the vitae necisque potestas attaches itself to every free male citizen from birth and thus seems to define the very model of political power in general [. . .] life exposed to death [. . .] is the originary political element. (HS 87–8, emphasis added) KOTSKO 9781474423632 PRINT.indd 243 17/08/2017 12:24 244 Agamben's Philosophical Lineage Paternity is becoming to polity. Like zoè, an alleged 'originary' political element here has an origin outside the polis. Agamben explicitly states as much in Stasis: 'zoè, natural life, is included in the juridical-political order through its exclusion, so analogously the oikos is politicized and included in the polis through the stasis' (STA 22). Even though the domination of the pater over the dominus is distinct from the power of potestas over the son, the latter would yet be borne upon domestic elements of power privileged to the father (that are, in turn, transferred to that one identified as the ruling sovereign over time). In Freud's mythopoetic musings on the emergence of law, taboo prohibitions 'grew into a conscious law: "No sexual relations between those who share a common home"'.9 Agamben insists that sacer esto 'is not the formula of a religious curse sanctioning the unheimlich' (HS 85).10 He relies on his earlier critiques and sidesteps Freud's theorisations of Unheimlich in later works, opting instead for its Heideggerian conceptions (e.g., UB 43). Something similar could be said for Agamben's interest in Oedipus, which prefers its Hegelian or Nietzschean conceptions, in his earlier work (e.g., S 137–9; LD 94–5), since '[i]n the psychoanalytic interpretation of the myth of Oedipus, the episode of the Sphinx [. . .] remains obstinately in the shadows' (S 137).11 Yet an uncanny paternalism sanctions the state of exception and sovereign law. This 'originary'12 structure of sovereign law is not simply the capacity to be killed but rather vitae necisque potestas, that is, the potent power of the pater out of which homicide law, as such, burgeons. This is perhaps a kind of inverted oedipality, no less uncanny by way of its inversion. In Homo Sacer, the problem is less about the son's parricidal proclivities towards the father than the pater's power over the life and death of the son, which discourages any Roman from killing another. This hardly escapes the mythologic of Totem and Taboo. The sons' parricidal penchant is not simply desire for the mother (or women of the horde), so often dismissed as/with Freudian pansexualism. It is also rebellion against unconditional potestas or authority exercised by the pater, 'the tyrannical father', 'the father's supreme power [. . .] unlimited power'.13 Colloquial caricatures of Freud overemphasise primal parricide. The radical hypothesis of Totem and Taboo is not simply the child's pregenital libidinal desire to fuck/kill parents, but rather the primal impotence of parricidal aggression. The grand reveal is that parricide fails. '[V]ictory lay' not with the deed, but rather with the drives towards the deed; 'the impulses that led to parricide'.14 Agamben's understanding of vitae necisque potestas would already be an expression of what KOTSKO 9781474423632 PRINT.indd 244 17/08/2017 12:24 Sigmund Freud 245 Freud considers to be the 'climax' of these drives' gradual development through group psychology, society, religion, morality and legislation. This climax is 'the dominance of authority' or 'revived paternal authority';15 a hair's breadth away from Agamben's understanding of verberatio parentis, which may be but a reaction to it. This develops into sovereign power, for Freud, as the ruler becomes surrogate of the pater. Politicisation of paternal power develops further throughout State of Exception. Agamben casts it as more complicated than anything resembling taboo: 'It is certainly possible to see the iustitium (in the sense of public mourning) as nothing other than the sovereign's attempt to appropriate the state of exception by transforming it into a family affair. But the connection is even more intimate and complex' (SE 68). This intimate complexity never frees Agamben from the powers of the father: In the sphere of private law, auctoritas is the property of the auctor, that is, the person of the sui iuris (the pater familias) who intervenes [. . .] in order to confer legal validity on the act of a subject who cannot independently bring a legally valid act into being. Thus, the auctoritas of the tutor makes valid the act of one who lacks this capacity, and the auctoritas of the father 'authorizes' – that is, makes valid – the marriage of the son in potestate. (SE 76) The senate is not simply magistrate, just as auctoritas is not potestas. But it still acts as father: 'with a strong analogy to the figure of the auctor in private law, the auctoritas patrum intervenes to ratify the decisions of the popular comitia and make them fully valid' (SE 78). The powers of the father may well dissipate into a complex more complicated than any oedipality, but the revenges of the latter seem inescapable: As we have seen, in public law auctoritas designates the most proper prerogative of the Senate. The active subjects of this prerogative are therefore patres: auctoritas patrum and patres auctores fiunt [the fathers are made auctors] are common formulas for expressing the constitutional function of the Senate. (SE 77) Transference of paternal power to sovereign power is not absent in Agamben, even as it complicates nuclear familial simplicity: 'For whoever may have been the person technically qualified to proclaim a iustitium [court holiday or suspension of law], it is certain that it was always and only declared ex auctoritate patrum [on the authority of the fathers]' (SE 47). Agamben's focus (or that of any anti-oedipal project)16 on synechdocal politics ex auctoritate patrum beyond any insinuated simplicity of the Freudian family is as necessary or required as it is heuristic or corrective. Forfeiting oedipality as a concept prone to ignoratio KOTSKO 9781474423632 PRINT.indd 245 17/08/2017 12:24 246 Agamben's Philosophical Lineage elenchi is understandable,17 but Freud, himself, less so. Totem and Taboo itself suggests thinking 'more correctly, [a] parental complex [Elternkomplex]'.18 If the problem is unilateral movement solely from the child's psyche to the parent, it must be remembered that infantile unconscious is not apostate to Agamben's project. 'The search for a polis and an oikìa [. . . that . . .] is the infantile task of future generations' (IH 10) is one that can 'of course [. . .] correspond to Freud's unconscious' (IH 48). At times, Agamben reads as hard-earned resistance against a unilateral understanding of the authority of the father as presented in Totem and Taboo. But if this is anti-oedipal thinking, it is as well-born as it is grandfathered. Freud would hardly disagree and is well aware of the boundless projections of the authority of the fathers. By the time of Massenpsychologie (1921), Freud's most overtly political text, it is ethnographic and socio-economic in scope and any exclusive unilateralism of it is compromised: If we survey the life of an individual man of to-day [. . .] he is bound by ties of identification in many directions, and he has built up his ego-ideal [internalised paternal authority] upon the most various models [. . .] those of his race, of his class, of his creed, of his nationality.19 This socio-political development of identification is the most important advance made in Freud's thought as Totem and Taboo matures into Group Psychology. Agamben's paternal complex culminates in Stasis through the course of his disagreement with Nicole Loraux, for whom 'the original place of the stasis is the oikos; civil war is a "war within the family", an oikeios polemos' (STA 13). He, instead, hypothesises that stasis takes place neither in the oikos nor in the polis, neither in the family nor in the city; rather, it constitutes a zone of indifference between the unpolitical space of the family and the political space of the city. In transgressing this threshold, the oikos is politicized; conversely, the polis is 'economized', that is, it is reduced to an oikos. (STA 16) Stasis 'forms part of a device that functions in a manner similar to the state of exception' (STA 22). In/as a state of exception, 'politics is a field incessantly traversed by the tensional currents of politicization and depoliticization, the family and the city' (STA 23). Lessons learned from ambivalence succour Agamben's conclusion that 'so long as the words "family" and "city", "private" and "public", "economy" and "politics" maintain an albeit tenuous meaning, it is unlikely that [stasis or civil war] can ever be eliminated from the political scene of the West' (STA 23–4). KOTSKO 9781474423632 PRINT.indd 246 17/08/2017 12:24 Sigmund Freud 247 The eventual identification of the state of exception as an aggressive stasis at the threshold of the family and politics invites (at least) three return visits to Freud. First, Agamben refrains from reconsidering that, like Loraux, Totem and Taboo also suggests civil war emergent within the family. Further, it evokes Hobbes while doing so. Parricidal failure and its resultant 'new organization would have collapsed in a struggle of all against all'.20 Secondly, what Agamben calls the 'archetype of the modern Ausnahmezustand' (SE 41), rooted in Schmitt's dictum 'Sovereign is he who decides on the exception' (emphasis added), need not be exclusively delimited to Schmitt alone. If it has a type of arche, it is perhaps discernible a decade earlier. Before the 'essential contiguity between the state of exception and sovereignty was established by Carl Schmitt in his book Politische Theologie' (SE 1), Freud had attempted in 1912 to articulate a plurality of states of exceptions in an Imago article that came to be published as Part II of Totem and Taboo in the following year. The same word (in the singular) that Schmitt uses to define sovereignty is that which Freud makes use of (in the plural) to describe uncanny taboo powers. Taboo is a 'power [that] is attached to all special individuals, such as kings [. . .] to all exceptional states [Ausnahmszuständen] [. . .] and to all uncanny [unheimlich] things'.21 A series of nodal points emerge throughout the Homo Sacer project at which Schmitt and Freud (or Political Theology and Totem and Taboo) commingle. These proto-Schmittian Ausnahmszuständen have sovereign expressions. They specifically (though not exclusively) apply to the king, chief or ruler. The kind of power attached to the sovereign is akin to that which attaches itself to Freud's states of exception or 'exceptional states' (examples of which include 'the physical states of menstruation, puberty or birth').22 Their legal or juridical expressions soon follow. For 'the earliest human penal systems may be traced back to taboo', because 'taboo has become the ordinary method of legislation'.23 The state of exception at the core of law, ever complicit in its own transgression – the illegality or criminality upon which law, as such, is grounded – further discloses possible reasons for a people's ambivalence towards the sovereign. At the heart of Freudian taboo is indistinction between law and crime, sovereign and criminal: [E]arly kingdoms are despotisms in which people exist only for the sovereign [. . .] the sovereign in them exists only for his subjects; his life is valuable so long as he discharges the duties of his position by ordering the course of nature for his people's benefit. So soon as he fails to do so [. . .] he is dismissed ignominiously [. . .] Worshipped as a god one day, he is killed as a criminal the next.24 KOTSKO 9781474423632 PRINT.indd 247 17/08/2017 12:24 248 Agamben's Philosophical Lineage In Group Psychology, exception becomes the rule: '[A] periodical infringement of the prohibition is the rule'; the psychic interiorisation of parental authority, that is, 'the ego-ideal[,] is inclined to display a peculiar strictness, which then results in its temporary suspension'.25 Identification may function for Freud much as stasis does for Agamben. Should Freud be granted entrance, his ban lifted, and be allowed to participate alongside the schema Agamben offers near the end of Part 1 of Stasis (22): depoliticisation / economisation → politicisation / an-economisation ← oikos––––––––| stasis |–––––––polis it might, perhaps, be supplemented: Ausnahmnszuständen–––––| identification |–––––Ausnahmezustand (Freud) (Schmitt) Primal horde–––––––| 'all against all' |–––––––Leviathan (Freud) (Hobbes) Identification is a way by which the family is politicised and the political is economised. It is the mode through which the parental complex becomes political in public life and, simultaneously, by which political powers of the sovereign leader come to function in private life (especially if it is 'wildly useful to have an id agitating amid the superegos').26 Finally, if the paternal complex in the earlier volumes of the Sacer project sows seeds of possible resistance to, or deactivation of, nomie and law crafted by exception that develops – in the later volumes (specifically, The Highest Poverty and The Use of Bodies) – as a mode, way or form of use, then it might also benefit from reconsideration of Totem and Taboo. Freud's investigations into the dark origin of the law already consider a possible converse of taboo related to a kind of common use: 'The converse of "taboo" [. . .] is noa, which means "common" or "generally accessible".'27 Sovereigns are not tabooed, alone (nor are the enemy and the dead). Taboo attaches itself to things and objects. There follows a prohibition not only 'against touching' the taboo object, but also 'against [. . .] making use of it for one's own purposes'.28 While mourning, the tabooed 'are secluded and forbidden to touch their own head or body; the cups and cooking vessels which they use may be used by no one else'.29 Use of bodies – even use of one's own KOTSKO 9781474423632 PRINT.indd 248 17/08/2017 12:24 Sigmund Freud 249 body30 – goes hand in hand with the peculiar practice. Anything used by a tabooed person becomes prohibited to be used by another. Taboo, as such, applies not only to objects but also the bodies of persons. 'Touching is the first step towards [. . .] attempting to make use of, a person or object.'31 Such high use is indissociable from certain revaluations of property, for example, in 'taboos imposed by chiefs and priests for the protection of their own property',32 that is, property owned (and determined by) the sovereign and law. Use is the secret core of taboo and, given time and gods, the unconscious itself. Perhaps this is the great testament of the Sacer project. N OT E S 1. Evoking Nero, 'once gleamed the odious halls of a cruel monarch, and in all Rome there stood a single house'; Martial, Epigrams, vol. 1, trans. D. R. Shackleton Bailey (Cambridge, MA: Harvard University Press, 1993), pp. 12–13 (emphasis added). 2. Agamben employs the trope of Medusa's head in his inaugural book (MC 7), a vestige perhaps of Celan (e.g., The Meridian), but no less Freudian on that account, since Celan was a great reader of Freud. Cf. also IP 47–9; EP 126–9. Cf. the role of the Gorgon in RA 33, 52–3, 81. 3. Such as, 'Freudian interpretation has left [the mythologeme] in the dark' (S 137). This is perhaps the caricature of Freud that remains throughout Agamben's later writings. 4. Despite these critiques (c and d), Agamben yet indulges in use of the Freudian syntagma (perhaps revaluated), the return of the repressed (e.g., UB 21). 5. 'When Freud set out to write Totem and Taboo [. . .] the field had therefore already been prepared for him. Yet only with this book does a genuine general theory of the ambivalence of the sacred come to light on the basis not only of anthropology and psychology but also of linguistics' (HS 78, emphasis added). 6. Agamben cites 'an extensive study published in 1980' by H. S. Versnel, who – 'by proposing an analogy between the phenomenology of mourning [. . .] and periods of political crises, in which social institutions and rules seems suddenly to dissolve' – further cites Victor Turner with regard to liminality: 'perhaps Freud and Jung, in their different ways, have much to contribute to the understanding of these [. . .] aspects of liminal situations' (SE 66). 7. Sigmund Freud, The Standard Edition of the Complete Psychological Works of Sigmund Freud, trans. and ed. James Strachey et al. (London: Hogarth Press and the Institute of Psycho-analysis, 1953–74), vol. 13, p. 18. Freud continues this reductive equivocating to include the Greek word άγος and the Hebrew word kadesh. Agamben makes mention of this KOTSKO 9781474423632 PRINT.indd 249 17/08/2017 12:24 250 Agamben's Philosophical Lineage gesture to sacer by Freud in a short essay on Karl Abel written a couple years prior to this one in Totem and Taboo (HS 78). 8. Parricido is not exclusively patrior parricidal here, and can play in the field of a false cognate. It is about cido – killing (or slaughter) – of, perhaps, a pars or part, specifically a fellow Roman, tantamount to treason. But recall that Numa himself is paternally authorised by 'Father Jupiter [Iuppiter Pater]'; Livy, The Early History of Rome, trans. Aubrey De Sélincourt (New York: Penguin, 1960), p. 52; and History of Rome, vol. 1, Books 1–2, trans. B.O. Foster (Cambridge, MA: Harvard University Press, 1919), p. 66 (emphasis added). 9. Standard Edition, vol. 13, p. 126 (emphasis added). 10. It is difficult to imagine that Agamben is not thinking unheimlich (here, in Homo Sacer) in a Freudian valence rather than the Heideggerian one (on which he focuses in The Use of Bodies). 11. Yet, for Freud, it represents the first intellectual exercise of one's mental life. Cf. 'The Riddle of the Sphinx' section of Three Essays on Sexuality (Standard Edition, vol. 7, pp. 194-5). 12. Or, perhaps, co-originary, since: 'Every creation is always a cocreation, just as every author is always coauthor' (SE 76). See Laclau's criticism of the archaeological preoccupation with 'the origin [that] has a secret determining priority over what follows from it'; Ernesto Laclau, 'Bare Life or Social Indeterminacy', in Matthew Calarco and Steven DeCaroli (eds), Giorgio Agamben: Sovereignty and Life (Stanford: Stanford University Press, 2007), p. 11. 13. Standard Edition, vol. 13, pp. 142 n. 1, 148 (emphasis added). 14. Standard Edition, vol. 13, p. 146. 15. Standard Edition, vol. 13, pp. 150, 151. 16. Deleuze and Guattari correctly formulate a 'rule [. . .] applicable in all cases: the father and the mother exist only in fragments [. . .] directly coupled to [. . .] the elements of the political and historical situation – the soldier, the cop, the occupier, the collaborator, the radical, the resister, the boss, the boss' wife – which constantly break all triangulations [. . .] the family is never a microcosm in the sense of an autonomous figure'; Anti-Oedipus, trans. Robert Hurley, Mark Seem and Helen R. Lane (Minneapolis: University of Minnesota Press, 1983), p. 97. This is 'the double bind [. . .] between the family and the State – the Oedipus of familial authority and the Oedipus of social authority' (p. 81). Agamben's piecemeal paternal complex (HS, SE, STA) allies itself with the anti-oedipality of Deleuze and Guattari, who yet acquiesce: 'We are not saying that Oedipus [amounts] to nothing. We are oedipalized [. . .]. [P]sychoanalysis didn't invent [this] operation'; 'And to be sure, it is not a question of knowing whether or not the familial determinations or indeterminations play a role. It is obvious that they do' (pp. 67, 90, emphasis added). Deleuze and Guattari also understand that 'it is the problem of identifications' (p. 91). 17. 'This term [. . .] seems the most unsuitable one possible'; Carl Jung, Freud KOTSKO 9781474423632 PRINT.indd 250 17/08/2017 12:24 Sigmund Freud 251 and Psychoanalysis, trans. R. F. C. Hull (Princeton: Princeton University Press, 1961), p. 152. 18. Standard Edition, vol. 13, p. 157 n. 1. 19. Standard Edition, vol. 18, p. 129 (emphasis added). 20. Standard Edition, vol. 13, p. 144 (emphasis added). 21. Standard Edition, vol. 13, p. 22 (emphasis added). 22. Sovereign speciality functions like exceptional physiology. It is as if puberty or menstruation are sovereign expressions of one's living body; perhaps as modes of auto-affective self-modifications. (Cf. physiology vs. anatomy in HS.) 23. Standard Edition, vol. 13, pp. 20, 36 (emphasis added). 24. Standard Edition, vol. 13, p. 44, citing Frazer (emphasis added). Sovereignty is as much about nature or phusis as it is about duty or office. 25. Standard Edition, vol. 18, pp. 131, 133 (emphasis added). 26. This prescient phrase is Maureen Dowd's, referring to Donald Trump among his rivals for leadership during the Republican primaries leading up to the 2016 US presidential election (New York Times, 8 August 2015). The unconscious does not lie. 27. Standard Edition, vol. 13, p. 18 (emphasis added). 28. Standard Edition, vol. 13, p. 23, citing Wundt. 29. Standard Edition, vol. 13, p. 53, citing Frazer (emphasis added). 30. Cf. the body's accompanying auto-affection in US 28–9, 50–4. 31. Standard Edition, vol. 13, pp. 33–4 (emphasis added). 32. Standard Edition, vol. 13, p. 36. Cf. 'Taboos are imposed in order to secure against thieves the property of an individual' (pp. 19–20, citing Thomas). KOTSKO 9781474423632 PRINT.indd 251 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: