Agambens Essay Giorgio Homo Sacer

Agambens Essay Giorgio Homo Sacer-63
This is not the place to elaborate on this relation further; I mention it only because of its relation to the history of the absolute and, in turn, its relation to the Kantian “transcendental apperception” as the ground of all experience, and to the version of the absolute which subjectivity becomes in German post-Kantian Idealism as both the guarantor of indeterminate creativity (heritage of again.Obviously, the choice of calling the “I can” of which Agamben speaks the “I can that accompanies none of my representations – or actions” draws a relation to the modern inception of this German Idealist conception in Kant’s ,” but also in its (subsequent and logically prior) effect as an experience – in an other (of sovereignty).The guiding premise of Agamben’s investigation into “ is his conviction that in order to understand the relation between “constituting power” and “constitutive power” – or violence – one needs to understand the “autonomy of potentiality.”12 With this he picks up the investigation of the earlier “On Potentiality” in order to align it more clearly with the problem of sovereignty. Maybe it is one which, in the eyes of Agamben himself, is and must be constitutive of getting to see this problem at all, starting from within the scope of the “” of metaphysics, as we invariably must.

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E.], and yet belonging: this is the topological structure of the state of exception.”9 Here we have one of the more general descriptions of Agamben’s transformative gesture, which picks up Carl Schmitt’s preoccupation with the theological heritage of state-theoretical concepts.

Interesting and worth noting is the fact that he does not identify this “being-outside [the legal order, F.

The “I can” becomes the reality or the real of a kind of waiting or expectancy.

She is waiting, with thousands of others, not petitioning, suing, nor even attempting to stage a “storm at the Bastille.” But perhaps waiting is also not the right term; she is simply there, outside of the reality of sovereignty proper, but instituted or constituted by its collapse with and in the “I can.”“Being-outside [the legal order, F.

Even if they were previously nothing more than aspects, no more than logically distinct, the collapse of the “power that confers legitimacy” and the exercise of this thus legalized power is what is confronted by Anna Akhmatova and the woman asking her the question if she could “speak of this,” while waiting in front of the prison walls of the 1930s Stalinist purges.

This collapse contracts, as it were, into a point of “potentiality” in an other.

Having collapsed, it contracts or collapses “into” her, as it were, into the addressee or appellated subject of sovereignty as a kind of zero state, not accompanying any particular act or potency or thought, but potentiality as such.

Thus the “I can” certainly does not, as Agamben rightly points out, refer to the exercise of talents or the realization of a practice; it is not an “I can” that could refer to any epistemological or aesthetic or practical “habitus,” which the famous poets had been given by nature or acquired through practice.

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