Results for 'Giorgio Pressburger'

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  1. Freud's Appeal to Italian Psychiatrists : Then and Now : A Personal View.Giorgio Pressburger - 2008 - In Pierluigi Barrotta, Anna Laura Lepschy & Emma Bond (eds.), Freud and Italian Culture. Peter Lang.
     
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  2. L'agnizione.Giorgio Pressburger - 2008 - In Pierluigi Barrotta, Anna Laura Lepschy & Emma Bond (eds.), Freud and Italian Culture. Peter Lang.
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  3. Giorgio Pressburger: dai fatti d'Ungheria alla metamorfosi linguistica.Emilio Vinciguerra - 2007 - Studium 103 (4):599-619.
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  4.  18
    Der Begriff »absolutes Wissen« in der WL-1801/02 aus der Perspektive der Spätlehre.Enrico Giorgio - 2006 - Fichte-Studien 30:25-35.
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  5. Nichilismo ermeneutico e politica.Giovanni Giorgio - 2007 - A Parte Rei 54:18.
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  6. O Estatuto da Criança e do Adolescente como um Instrumento de Superação da Violência em Meio Escolar.Maria Inez Pagnosi Pacheco & Cristiano Di Giorgio - 2007 - Quaestio: Revista de Estudos Em Educação 9 (2).
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  7.  60
    Rethinking the Learning Society: Giorgio Agamben on Studying, Stupidity, and Impotence.Tyson E. Lewis - 2011 - Studies in Philosophy and Education 30 (6):585-599.
    In this article, the author rethinks critiques of the learning society using Giorgio Agamben’s theory of potentiality. Summarizing several major contributions to our understanding of the limitations of the discourse of learning, the author proposes that critics thus far have failed to fully pinpoint the exact danger of learning. Importantly, learning is not only a rejection of the democratic or political dimension of education but it is first and foremost predicated on a false ontology of potentiality. What is put (...)
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  8. Metaphysisch malen: Philosophie und Bild bei Giorgio de Chirico.Andreas Dorschel - 2009 - In Kunst und Wissen in der Moderne. Böhlau. pp. 123-132.
    ‘Metaphysical painting’ (‘pittura metafisica’) is a paradoxical term: extrasensory sensuousness, as it were. Painting is the representation of visible surfaces; metaphysics rejects surfaces, as deceptive, in favour of the deeper essence. But Giorgio de Chirico (1888–1978) who coined the term ‘pittura metafisica’ in 1919 was a follower of the anti-essentialist Nietzsche. ‘Metaphysics’, then, is not about discovering the essence of things but about shaping their appearances, their ‘physique’. This is an intriguing concept and the corollary to a subtle artistic (...)
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  9.  4
    Review of Giorgio Agamben Use of Bodies. [REVIEW]Eric D. Meyer - 2017 - Marxism and Philosophy Review of Books.
    A review of Giorgio Agamben's The Use of Bodies that considers Agamben's Homo Sacer series as a contribution to Post-Marxist political theory, and attempts to place Agamben's politial theology in the context of 1970s Italian radical politics. The review also poses the question whether Agamben's anarchist/aestheticist theory is a helpful contribution to political praxis in the contemporary period of the global hegemony of multinational military-industrial technocratic capitalism.
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  10.  10
    The Inalienable Alien: Giorgio Agamben and the Political Ontology of Hong Kong.King-Ho Leung - forthcoming - Educational Philosophy and Theory:1-10.
    Drawing on the work of Giorgio Agamben, this article offers a philosophical interpretation of Hong Kong’s recent Umbrella Movement and the city’s political identity since its 1997 handover to China. With the constitutional principle of ‘one country, two systems’ it has held since 1997, Hong Kong has existed as an ‘inalienable alien’ part of China not dissimilar to that of Agamben’s political ontology of the homo sacer’s ‘inclusive exclusion’ in the polis. In addition to highlighting how Agamben’s politico-ontological notions (...)
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  11.  82
    No Life is Bare, the Ordinary is Exceptional: Giorgio Agamben and the Question of Political Ontology.Mathew Abbott - 2012 - Parrhesia 14:23-36.
    In this article I develop a theory of political ontology, working to differentiate it from traditional political philosophy and Schmittian political theology. As with political theology, political ontology has its primary grounding not in disinterested contemplation from the standpoint of pure reason, but rather in a confrontation with an existential problem. Yet while for Schmitt this is the problem of how to live and think in obedience to God, the problem for political ontology is the question of being. Thus the (...)
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  12.  29
    Education as Free Use: Giorgio Agamben on Studious Play, Toys, and the Inoperative Schoolhouse. [REVIEW]Tyson E. Lewis - 2014 - Studies in Philosophy and Education 33 (2):201-214.
    In this essay, I argue that the work of Giorgio Agamben provides us with a theory of studious play which cuts across many of the categories that polarize educational thought. Rather than either ritualized testing or constructivist playfulness, Agamben provides a model of what he refers to as studious play—a practice which suspends the logic of both ritual and play. In order to explore this notion of studious play, I first articulate Agamben’s fleeting remarks on the topic with an (...)
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  13.  17
    Do conceito de inoperosidade no recente vulto de Giorgio Agamben.Daniel Arruda Nascimento - 2010 - Cadernos de Ética E Filosofia Política 17:79-101.
    This work aims to examine the concept of inoperosità proposed by Giorgio Agamben – in the last phases of his project entitled Homo Sacer – and pointed as a possible vehicle of evasion of the diagnosis of sovereign power and bare life’s hypertrophy. Proceeding to the reading and analysis of Il regno e la gloria, published in 2007, and Nudità, published in 2009, the text that follows might not only reclaim the genesis of the concept but it might also (...)
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  14.  11
    Giorgio Agamben, Homo Sacer. Puterea suverană şi viaţa nudă/ Homo Sacer. Sovereign power and the naked life.Lorin Ghiman - 2006 - Journal for the Study of Religions and Ideologies 5 (14):169-171.
    Giorgio Agamben, Homo Sacer. Puterea suverană şi viaţa nudă (Homo Sacer. Sovereign power and the naked life) Ed. Idea Design&Print, Cluj- Napoca, 2006.
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  15.  2
    Giorgio Agamben E a emancipação da mulher.Yara Adario Frateschi - 2016 - Philósophos - Revista de Filosofia 21 (1):213-234.
    This paper investigates whether and to what extent Giorgio Agamben's political theory offers theoretical resources to reflect on the issue of the emancipation of women in contemporary capitalist democracies. My goal is to investigate whether the Estate of Exception theory helps us to think about gender subjugation, which causes the constraint of women's participation in public life, their economic marginalization and cultural domination. I intend to suggest that this theory is internally blocked to deal with the gender issue, which (...)
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  16.  19
    Review of Giorgio Agamben Mystery of Evil.Eric D. Meyer - 2017 - Dissertation,
    A review of Giorgio Agamben's The Mystery of Evil: Bendict XVI and the End of Days, which attempts to place Agamben's peculiar argument regarding Pope Benedict's abdication in the context of his reading of St. Paul's 2 Thessalonians 2:1-12, and, more generally, in terms of his political-theology in the Homo Sacer series. The questions, 'Who is the Antichrist?' and 'Who (or what) is the katechon?' are also explored, in the attempt to translate Agamben's obscure theology into contemporary political terms.
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  17. Il Mondo di Vico, Vico Nel Mondo in Ricordo di Giorgio Tagliacozzo.Giorgio Tagliacozzo & Franco Ratto - 2000
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  18. Kant Und Sein Jahrhundert Gedenkschrift Für Giorgio Tonelli.Giorgio Tonelli, Claudio Cesa, Norbert Hinske & Sonia Carboncini - 1993
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  19. Studi Filosofico-Giuridici Dedicati a Giorgio Del Vecchio Nel Xxv Anno di Insegnamento . --.Giorgio del Vecchio - 1930
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  20. On Study: Giorgio Agamben and Educational Potentiality.Tyson E. Lewis - 2015 - Routledge.
    In an educational landscape dominated by discourses and practices of learning, standardized testing, and the pressure to succeed, what space and time remain for studying? In this book, Tyson E. Lewis argues that studying is a distinctive educational experience with its own temporal, spatial, methodological, aesthetic, and phenomenological dimensions. Unlike learning, which presents the actualization of a student’s "potential" in recognizable and measurable forms, study emphasizes the experience of potentiality, freed from predetermined outcomes. Studying suspends and interrupts the conventional logic (...)
     
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  21.  5
    Commoning the Political, Politicizing the Common: Community and the Political in Jean-Luc Nancy, Roberto Esposito and Giorgio Agamben.Kioupkiolis Alexandros - forthcoming - Contemporary Political Theory:1-23.
    Setting out from the work of Jean-Luc Nancy, this article engages with post-Heideggerian thought on community, seeking to bring out and to enhance its political thrust for contemporary democracies. It shows how Jean-Luc Nancy, Roberto Esposito and Giorgio Agamben, ‘common the political’, that is, how they reconsider politics in light of a fundamental sense of co-existence which clears the ground for social openness, solidarity, plurality and autonomy. It then responds to a series of pertinent objections by further politicizing the (...)
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  22. Desaster und Versprechen. Eine irritierende Nähe im Werk Giorgio Agambens.Thomas Khurana - 2008 - In Janine Böckelmann & Frank Meier (eds.), Die gouvernementale Maschine. Zur politischen Philosophie Giorgio Agambens. Münster: Unrast. pp. 29–44.
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  23. Introduction: Giorgio Agamben and the Politics of the Living Dead.Andrew Norris - 2005 - In Politics, Metaphysics, and Death: Essays on Giorgio Agamben's Homo Sacer. Duke University Press.
  24.  57
    Why Giorgio Agamben is an Optimist.S. Prozorov - 2010 - Philosophy and Social Criticism 36 (9):1053-1073.
    The article takes Giorgio Agamben’s declaration of his optimism with regard to the possibilities of global political transformation as a point of departure for the inquiry into the affirmative aspects of Agamben’s political thought, frequently overshadowed by his more famous critical claims. We reconstitute three principles grounding Agamben’s optimism that pertain respectively to the total crisis of the contemporary biopolitical apparatuses, the possibility of a radically different form-of-life on the basis of their residue and the minimalist character of this (...)
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  25.  12
    The Contradictory State of Giorgio Agamben.P. A. Passavant - 2007 - Political Theory 35 (2):147-174.
    I argue that Giorgio Agamben employs two, contradictory theories of the state in his works. Earlier works, such as "The Coming Community" and "Means without End", suggest that the state today functions as an aspect of the society of the spectacle where spectacle is the logical extension of the commodity form under late capitalism. This part of Agamben's work attributes a determined character to the state and a determining power to the economic forces of capitalism that conditions particular forms (...)
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  26.  5
    Pornography and Profanation in the Political Philosophy of Giorgio Agamben.S. Prozorov - 2011 - Theory, Culture and Society 28 (4):71-95.
    The article addresses the critical strategy of profanation in the philosophy of Giorgio Agamben, focusing on the example of pornography. Agamben’s references to pornography as a site of radical political transformation have recently been criticized as abstruse, vacuous or absurd. Moreover, his own work on the concentration camps in the Homo Sacer series has been disparagingly referred to as ‘pornography of horror’. This article ventures to refute these accusations by interpreting Agamben’s paradigmatic use of pornography in the context of (...)
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  27. The Ontology and Politics of Exception: Reflections on the Work of Giorgio Agamben.Bruno Gulli - 2007 - In Matthew Calarco & Steven DeCaroli (eds.), Giorgio Agamben: Sovereignty and Life. Stanford University Press. pp. 219--40.
     
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  28. Giorgio Agamben: The Discreet Taste of the Dialectic.Antonio Negri - 2007 - In Matthew Calarco & Steven DeCaroli (eds.), Giorgio Agamben: Sovereignty and Life. Stanford University Press. pp. 109--125.
     
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  29.  9
    Giorgio Agamben: A Critical Introduction.Leland de la Durantaye - 2009 - Stanford University Press.
    Giorgio Agamben is a philosopher well known for his brilliance and erudition, as well as for the difficulty and diversity of his seventeen books. The interest which his _Homo Sacer_ sparked in America is likely to continue to grow for a great many years to come. _Giorgio Agamben: A Critical Introduction_ presents the complexity and continuity of Agamben's philosophy—and does so for two separate and distinct audiences. It attempts to provide readers possessing little or no familiarity with Agamben's writings (...)
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  30.  67
    Sacrificial Pasts and Messianic Futures: Religion as a Political Prospect in René Girard and Giorgio Agamben.Christopher A. Fox - 2007 - Philosophy and Social Criticism 33 (5):563-595.
    Religion has become a vital resource for attempts to rethink the meaning of the political. This article rehearses the efforts of two recent figures, René Girard and Giorgio Agamben, to transform the political by renewing its connection to religion. Both thinkers struggle to escape politics as defined by Carl Schmitt's friend/enemy distinction. Girard and Agamben do clash ideologically, but their inquiries into sacrifice and messianism take similar courses. Regarding origins, Girard argues for the sacrificial crisis as the common parent (...)
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  31. The Appropriation of Abandonment: Giorgio Agamben on the State of Nature and the Political. [REVIEW]Sergei Prozorov - 2009 - Continental Philosophy Review 42 (3):327-353.
    The paper addresses Giorgio Agamben’s affirmation of post-sovereign politics by analyzing his critical engagement with the Hobbesian problematic of the state of nature. Radicalizing Carl Schmitt’s criticism of Hobbes, Agamben deconstructs the distinction between the state of nature and the civil order of the Commonwealth by demonstrating the ‘inclusive exclusion’ of the former within the latter in the manner of the state of exception, which functions as a negative foundation of any positive order. Since the state of nature is (...)
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  32.  3
    Canon as an Act of Creation: Giorgio Agamben and the Extended Logic of the Messianic.Colby Dickinson - 2010 - Bijdragen 71 (2):132-158.
    The ‘messianic’ is one of philosophy’s most appropriated religious terms, yet one apparently now bereft of its historical religious particularity. This essay thus explores a genealogical approach to the ‘messianic’ which might prove helpful in uncovering the reasons for this transformation from the theological to the philosophical, and what role, if any, theology still has in determining the meaning and usage of this term. Accordingly, this essay traces the term through the work of Walter Benjamin, Jacques Derrida and Giorgio (...)
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  33.  9
    Conscience, the Remnant and the Witness: Genealogical Remarks on Giorgio Agamben's Ethics.M. Ojakangas - 2010 - Philosophy and Social Criticism 36 (6):697-717.
    In Remnants of Auschwitz, Giorgio Agamben argues that every ethical doctrine that claims to be founded on the notions of responsibility and guilt, even if ‘interiorized and moved outside law’ in the form of moral conscience, is necessarily ‘insufficient and opaque’. Indeed, one of the basic intents of the book is to profane and to neutralize the notions of guilt and responsibility as the paradigms of ethical thought, and to remove the idea of conscience from the sphere of ethics. (...)
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  34.  6
    The Care for the Present: Giorgio Agamben's Actualisation of the Pauline Messianic Experience.Job De Meyere - 2009 - Bijdragen 70 (2):168-184.
    According to Giorgio Agamben, the messianic thinking of Saint Paul opens a new way of understanding our human existence. Paul’s ho nyn kairos or ‘the time of the now’ is a specific experience of time in which new possibilities of conceiving human lifeare unfolded. Agamben furthermore argues that we should not interpret the Pauline letters as testimonies of the past, but rather as texts that point to a radical contemporary experience. In this article, this radical actualisation of the Pauline (...)
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  35.  40
    The Architecture of Potentiality: Weak Utopianism and Educational Space in the Work of Giorgio Agamben.Tyson Edward Lewis - 2012 - Utopian Studies 23 (2):355-373.
    Italian critical theorist Giorgio Agamben is well known for his rigorous attempts to redefine political, aesthetic, and theological concepts through messianic categories. For Agamben, the messianic is not concerned with perpetual waiting for a savior to come and redeem the world. Rather, it concerns the radically open potentiality for action within the contemporary moment. While the temporality of the messianic moment has been emphasized both by Agamben and by the vast secondary literature that has provided ample reflections on his (...)
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  36.  3
    Capitalismo, Separación y Profanación. La Crítica de la Separación En Giorgio Agamben.Cuauhtémoc Nattahí Hernández Martínez - 2017 - Hybris, Revista de Filosofí­A 8 (1):127-149.
    En “Elogio de la profanación”, Giorgio Agamben sitúa la religión como aquella instancia que separa la esfera divina y la mantiene inaccesible a los hombres: lo sagrado, de este modo, se constituiría como un campo inaccesible, segregado o separado de la esfera humana. Profanar, por el contrario, consistiría en levantar las barreras que instituye la separación, tanto en sus formas religiosas como seculares. Lo que analizamos en el texto es esta tensión entre separación y profanación, con el objetivo de (...)
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  37.  62
    Human Will, Human Dignity, and Freedom: A Study of Giorgio Benigno Salviati's Early Discussion of the Will, Urbino 1474-1482.Amos Edelheit - 2008 - Vivarium 46 (1):82-114.
    This article presents the first detailed account of Giorgio Benigno Salviati's discussion of the will written in Urbino during the mid-1470s and the early 1480s. A Franciscan friar and a prominent professor of theology and philosophy, Salviati was a prolific author and central figure in the circles of Cardinal Bessarion in Rome and of Lorenzo de' Medici in Florence. This article focuses on his defense of the Scotist theory of the will. It considers its fifteenth-century context, in which both (...)
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  38.  26
    Pure and Impure in the Philosophy of Giorgio Agamben.Robbie Duschinsky - 2012 - Telos: Critical Theory of the Contemporary 2012 (160):139-164.
    Metaphysics, including the metaphysics of justice, is forgetting or blinding oneself to the violence of the pure. Arkady Plotnitsky: 1. Without a master, one cannot be cleaned. - Purification, whether by fire or by the word, by baptism or by death, requires submission to the law. Dominique Laporte: 2. Pure and Impure until Homo Sacer - The pure and impure have long been of interest to Giorgio Agamben. In his first text, The Man Without Content, Agamben writes of “pure (...)
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  39.  37
    Giorgio Baruchello Tries to Distinguish Between Thaw and Meltdown.Giorgio Baruchello - 2009 - The Philosophers' Magazine 47 (47):43-46.
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  40.  22
    Ongoing Founding Events in Carl Schmitt and Giorgio Agamben.Jeffrey Bussolini - 2011 - Telos: Critical Theory of the Contemporary 2011 (157):60-82.
    ExcerptThis essay considers those aspects that, for lack of a better term, I call ongoing founding events in the work of Carl Schmitt and its interpretation by Giorgio Agamben. This term is meant to refer to decisive “events” in Schmitt that, although they may be exceptional (or perhaps because they are), play a continual role in generating and maintaining the political order. It is important that these events are not merely mythic or imaginary devices to describe politics, as are (...)
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  41.  19
    Democracy and the Politics of Bare Life. On the Historical-Philosophical Reflections on Language in Giorgio Agamben.Mirko Wischke - 2006 - Synthesis Philosophica 21 (2):349-358.
    Have the forms of life in the western democracies transformed into mere forms of survival – forms of bare life, as formulated by Giorgio Agamben? Has the sphere of bare life already become truly inseparable from the sphere of politics as an arena not structured by the necessities of life? If this is so, what has then happened to language, which – according to Aristotle – we owe life to on the other side of bare existence, yet which Agamben (...)
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  42.  15
    Excavating Government: Giorgio Agamben’s Archaeological Dig.Sophie Fuggle - 2009 - Foucault Studies 7:81-98.
    This paper looks at the development of certain Foucauldian concepts and themes within the work of the Italian philosopher, Giorgio Agamben. Where Agamben is well-known for his critique of biopower in Homo Sacer, his recent work a more complex engagement with Foucault both in terms of his subject matter, governmentality and economy , and his critical methodology, most notably, his reaffirmation of the value of Foucault’s archaeological method. Focusing on three of Agamben’s recent publications, Signatura Rerum: Sul Metodo, Il (...)
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  43.  17
    Gestural Cinema?, on Two Texts by Giorgio Agamben, 'Notes on Gesture' (1992) and 'Difference and Repetition: On Guy Debord's Films' (1995). [REVIEW]Benjamin Noys - 2004 - Film-Philosophy 8 (2).
    Gilles Deleuze's two-volume theory of film, _Cinema 1: The Movement-Image_ and _Cinema 2: The Time-Image_, have slowly been making an impact on Anglo-American film studies. The special issue of _Film-Philosophy_ on his work (vol. 5, 2001) and David Rodowick's excellent introduction, _Gilles Deleuze's Time Machine_ (1997), are just two signs, among many, of the growing interest in Deleuze's writings on cinema. His work has also inspired the Italian philosopher Giorgio Agamben to propose a new theory of film that significantly (...)
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  44.  32
    Giorgio Agamben's Lessons and Limitations in Confronting the Problem of Genocide.Hannes Gerhardt - 2011 - Journal of Global Ethics 7 (1):5 - 17.
    In this paper, I work through the possible contours of an anti-genocide based on a framework informed by the work of Giorgio Agamben. Such a framework posits the inherent need to circumvent sovereign power within any form of normative activism. To begin, I show how the nascent anti-genocide movement promotes an ideal in which ?Western? states, particularly the USA, accept the global responsibility to protect persecuted life beyond national boundaries. Using Agamben, I argue that this vision also entails an (...)
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  45.  16
    La démocratie et la politique de la vie nue. Des réflexions philosophico-historiques sur le langage dans l'oeuvre de Giorgio Agamben.Mirko Wischke - 2006 - Synthesis Philosophica 21 (2):349-358.
    Les formes de vie dans les démocraties occidentales ont-elles été transformées en formes pures de survivance – formes de vie pures, selon Giorgio Agamben? La sphère de la vie nue est-elle vraiment déjà inséparable de la sphère de la politique, domaine qui n’est pas structuré par les nécessités vitales? Si c’est le cas, qu’est-ce qui est arrivé au langage auquel, d’après Aristote, nous devons la vie au-delà de l’existence nue, alors qu’Agamben le compare avec la prison? Pour répondre à (...)
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  46.  10
    Giorgio Levi Della Vida: Remembered Ghosts (Extracts).G. L. Della Vida - 2004 - Diogenes 51 (4):59-79.
    Giorgio Levi Della Vida (1886-1967) was not only an eminent Islamologist, he was also a man with solid roots in his own time. He taught in Naples and Rome, then for the ten years 1939-1948 at the University of Pennsylvania. He was one of the few university teachers who, when the oath of loyalty to the Italian fascist regime was introduced in October 1931, opted not to accept that act of submission. His memoirs, Fantasmi ritrovati, were published in 1966; (...)
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  47.  27
    Beyond Violence, Beyond the Text: The Role of Gesture in Walter Benjamin and Giorgio Agamben, and its Affinity with the Work of René Girard.Colby Dickinson - 2011 - Heythrop Journal 52 (6):952-961.
    Though the work of René Girard has highlighted the interrelations between sacrifice and sacrality in the contemporary world, it has yet to engage the work of Walter Benjamin and his heir, Giorgio Agamben, whose project concerning the Homo Sacer has aroused interest in contemporary political thought. By focusing on Benjamin's early description of mimesis and its relation to language, a position can be elaborated that steers mimesis clear of its indebtedness to language and towards a ‘purer’ realm of gesture. (...)
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  48.  12
    O Estado de Exceção E a Estrutura Originária da Soberania Em Giorgio Agamben.Estenio Ericson Botelho Azevedo - 2014 - Philósophos - Revista de Filosofia 19 (1):11-34.
    Based on the categorical connection between the field and the state of exception, I propose to discuss on this article Giorgio Agamben’s conception of the state of exception in its paradoxical relationship with the law, a relationship which is proper to the paradoxical structure of sovereignty. The field is to the Italian thinker the experience which is able to clarify the paradoxical dimension of the state of exception because it expresses itself at the same time as inside and outside (...)
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  49.  10
    Passive Resistance: Giorgio Agamben and the Bequest of Early German Romanticism and Hegel.Theodore D. George - 2011 - Epoché: A Journal for the History of Philosophy 16 (1):37-48.
    The purpose of this essay is to examine Giorgio Agamben’s important but underappreciated debts to the early German Romantics and to Hegel. While maintaining critical distance from these figures, Agamben develops crucial aspects of his approach to radical passivity with reference to them. The focus of this essay is on Agamben’s consideration of the early German Romantics’ notions of criticism and irony, Hegel’s notion of language, and the implications of this view of language for his notion of community.
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    Passive Resistance: Giorgio Agamben and the Bequest of German Idealism and Romanticism.Theodore D. George - 2011 - Epoché: A Journal for the History of Philosophy 16 (1):37-48.
    The purpose of this essay is to examine Giorgio Agamben’s important but underappreciated debts to the early German Romantics and to Hegel. While maintaining critical distance from these figures, Agamben develops crucial aspects of his approach to radical passivity with reference to them. The focus of this essay is on Agamben’s consideration of the early German Romantics’ notions of criticism and irony, Hegel’s notion of language, and the implications of this view of language for his notion of community.
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