Giorgio Agamben

Giorgio Agamben
Wall painting of Agamben at the Abode of
Chaos, France
Born
22 April 1942 (age 72)
Rome, Italy
Era
Contemporary philosophy
Region
Western philosophy
School
Continental philosophy
Main interests
Aesthetics
Political philosophy
Notable ideas
Homo sacer
"state of exception"
"whatever singularity", "la vita
nuda", auctoritas, form-of-life,
the zoebios distinction as
the "fundamental categorial
pair of Western politics,"
[1]
the
"paradox of sovereignty"
[2]
From Wikipedia, the free encyclopedia
Giorgio Agamben (Italian: [aambn]; born 22 April 1942) is an Italian
Continental philosopher best known for his work investigating the concepts of
the state of exception,
[3]
form-of-life and homo sacer. The concept of biopolitics
(borrowed from Michel Foucault) informs many of his writings.
Contents [hide]
1 Biography
2 Work
2.1 The Coming Community (1993)
2.2 Homo Sacer: Sovereign Power and Bare Life (1995)
2.3 State of Exception (2005)
2.3.1 Auctoritas, "charisma" and Fhrertum doctrine
2.3.2 Interregnum, justitium and nomos empsuchos (the sovereign as "living
law")
2.4 Criticism of US response to 911
3 Bibliography
4 See also
5 Notes and references
6 Further reading
7 External links
7.1 Text
7.2 Video lectures
7.3 Audio lectures
7.4 Art film
Biography [edit]
Agamben was educated at the University of Rome, where he wrote an
unpublished thesis on the political thought of Simone Weil. Agamben participated
in Martin Heidegger's Le Thor seminars (on Heraclitus and Hegel) in 1966 and
1968.
[4]
In the 1970s, he worked primarily on linguistics, philology, poetics, and
topics in medieval culture. During this period, Agamben began to elaborate his
primary concerns, although their political bearings were not yet made explicit. In
19741975 he was a fellow at the Warburg Institute, University of London, due to
the courtesy of Frances Yates, whom he met through Italo Calvino. During this
fellowship, Agamben began to develop his second book, Stanzas (1977).
Agamben was close to the poets Giorgio Caproni and Jos Bergamn, and to the Italian novelist Elsa Morante, to whom he
devoted the essays "The Celebration of the Hidden Treasure" (in The End of the Poem) and "Parody" (in Profanations). He
has been a friend and collaborator to such eminent intellectuals as Pier Paolo Pasolini (in whose The Gospel According to St.
Matthew he played the part of Philip), Italo Calvino (with whom he collaborated, for a short while, as counsellor of the
publishing house Einaudi and developed plans for a journal), Ingeborg Bachmann, Pierre Klossowski, Guy Debord, Jean-Luc
Nancy, Jacques Derrida, Antonio Negri, Jean-Franois Lyotard and others.
His strongest influences include Martin Heidegger, Walter Benjamin and Michel Foucault. Agamben edited Benjamin's
collected works in Italian translation until 1996, and called Benjamin's thought "the antidote that allowed me to survive
Heidegger."
[5]
In 1981, Agamben discovered several important lost manuscripts by Benjamin in the archives of the
Bibliothque nationale de France. Benjamin had left these manuscripts to Georges Bataille when he fled Paris shortly before
his death. The most relevant of these to Agamben's own later work were Benjamin's manuscripts for his theses On the
Concept of History.
[6]
Agamben has engaged since the nineties in a debate with the political writings of the German jurist Carl
Schmitt, most extensively in the study State of Exception (2003). His recent writings also elaborate on the concepts of Michel
Foucault, whom he calls "a scholar from whom I have learned a great deal in recent years".
[7]
Agamben's political thought was originally founded on his readings of Aristotle's Politics, Nicomachean Ethics, and treatise On
the Soul, as well as the exegetical traditions concerning these texts in late antiquity and the Middle Ages. In his later work,
Agamben intervenes in the theoretical debates following the publication of Nancy's essay La communaut dsoeuvre
(1983),
[8]
and Maurice Blanchot's response, La communaut inavouable (1983). These texts analyzed the notion of
Influenced by [show]
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community at a time when the European Community was under debate. Agamben proposed his own model of a community
which would not presuppose categories of identity in The Coming Community (1990). At this time, Agamben also analyzed the
ontological condition and "political" attitude of Bartleby (from Herman Melville's short story) a scrivener who does not react,
and "prefers not" to write.
Currently, Agamben is teaching at Accademia di Architettura di Mendrisio (Universit della Svizzera Italiana) and has taught at
the Universit IUAV di Venezia, the Collge International de Philosophie in Paris, and the European Graduate School in Saas-
Fee, Switzerland; he previously taught at the University of Macerata and at the University of Verona, both in Italy.
[9]
He also
has held visiting appointments at several American universities, from the University of California, Berkeley, to Northwestern
University, Evanston, and at Heinrich Heine University, Dsseldorf. Agamben received the Prix Europen de l'Essai Charles
Veillon in 2006.
[10]
Work [edit]
Much of Giorgio Agamben's work since the 1980s can be viewed to leading up to the so-called Homo Sacer-project, that
properly begins with the book Homo Sacer: Sovereign Power and Bare Life. In this series of works, Agamben responds to
Hannah Arendt's and Foucault's studies of totalitarianism and biopolitics. Since 1995 he has been best known for this ongoing
project, the volumes of which have been published out of order, and which currently include:
[11]
Homo Sacer: Sovereign Power and Bare Life (1995)
State of Exception. Homo Sacer II, 1 (2003)
The Kingdom and the Glory: For a Theological Genealogy of Economy and Government. Homo Sacer II, 2 (2007)
The Sacrament of Language: An Archaeology of the Oath. Homo Sacer II, 3 (2008)
Opus Dei: An Archeology of Duty. Homo Sacer II, 5 (2013)
[12]
Remnants of Auschwitz: The Witness and the Archive. Homo Sacer III (1998).
The Highest Poverty: Monastic Rules and Forms-of-Life. Homo Sacer IV, 1
[13]
In the final volume of the series, Agamben intends to address "the concepts of forms-of-life and lifestyles." "What I call a form-
of-life," he explains, "is a life which can never be separated from its form, a life in which it is never possible to separate
something like bare life. [...] [H]ere too the concept of privacy comes in to play."
[14]
If human beings were or had to be this or that substance, this or that destiny, no ethical experience would be
possible... This does not mean, however, that humans are not, and do not have to be, something, that they are simply
consigned to nothingness and therefore can freely decide whether to be or not to be, to adopt or not to adopt this or
that destiny (nihilism and decisionism coincide at this point). There is in effect something that humans are and have
to be, but this is not an essence nor properly a thing: It is the simple fact of one's own existence as possibility or
potentiality...

[15]
The reduction of life to 'biopolitics' is one of the main threads in Agamben's work, in his critical conception of a homo sacer,
reduced to 'bare life', and thus deprived of any rights. Agamben's concept of the homo sacer rests on a crucial distinction in
Greek between 'bare life' (la vita nuda, Gk. : zo) and 'a particular mode of life' or 'qualified life.' In Part III, section 7 of
Homo Sacer, The Camp as the 'Nomos' of the Modern, he evokes the concentration camps of World War II. The camp is
the space that is opened when the state of exception begins to become the rule. Agamben says that "What happened in the
camps so exceeds (is outside of) the juridical concept of crime that the specific juridico-political structure in which those
events took place is often simply omitted from consideration." The conditions in the camps were "conditio inhumana," and the
incarcerated somehow defined outside the boundaries of humanity, under the exception laws of Schutzhaft. Where law is
based on vague, unspecific concepts such as "race" or "good morals," law and the personal subjectivity of the judicial agent
are no longer distinct.
In United States criminal law, people accused of committing crimes cannot be compelled to incriminate themselves verbally,
but can be compelled to incriminate themselves physically.
[16]
In the process of creating a state of exception these effects
can compound. In a realized state of exception, one who has been accused of committing a crime, within the legal system,
loses the ability to use his voice and represent themselves. The individual can not only be deprived of their citizenship, but
also of any form of agency over their own life. Agamben identifies the state of exception with the power of decision over life.

[17]
Within the state of exception, the distinction between bios (citizen) and zoe (homo sacer) is made by those with judicial
power. For example, Agamben would argue that Guantnamo Bay exemplifies the concept of 'the state of exception' in the
United States following 911.
Agamben mentions that basic universal human rights of Taliban individuals while captured in Afghanistan and sent to
Guantnamo Bay in 2001 were negated by US laws. In reaction to the removal of their basic human rights, detainees of
Guantnamo Bay prison went on hunger strikes. Within a state of exception, when a detainee is placed outside of the law, he
is according to Agamben, reduced to 'bare life' in the eyes of the judicial powers.
[citation needed]
Here, one can see why such
measures as hunger strikes can occur in such places as prisons. Within the framework of a system that has deprived the
individual of power, and their individual basic human freedoms, the hunger strike can be seen as a weapon or form of
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resistance. The body is a model which can stand for any bounded system. Its boundaries can represent any boundaries
which are threatened or precarious.
[18]
Within a state of exception the boundaries of power are precarious and threaten to
destabilize not only the law, but ones humanity, as well as their choice of life or death. Forms of resistance to the extended
use of power within the state of exception as suggested in Guantnamo Bay prison also operate outside of the law. In the
case of the hunger strike, the prisoners were threatened and endured force feeding not allowing them to die. During the
hunger strikes at Guantnamo Bay prison, accusations and founded claims of forced feedings began to surface in the
autumn of 2005. In February 2006, The New York Times reported that prisoners were being force fed in Guantnamo Bay
prison and in March 2006, more than 250 medical experts, as reported by the BBC,
[19]
voiced their opinions of the forced
feedings stating that this was a breach of the governments power and was against the rights of the prisoners.
The Coming Community (1993) [edit]
In The Coming Community, published in Italian in 1990 and translated into English by longtime admirer Michael Hardt in 1993,
Agamben describes the social and political manifestation of his philosophical thought. Employing diverse short essays he
describes the nature of whatever singularity as that which has an inessential commonality, a solidarity that in no way
concerns an essence. It is important to note his understanding of whatever not as being indifference but based on the Latin
translation of being such that it always matters.
Agamben starts off by describing The Lovable
Love is never directed toward this or that property of the loved one (being blond, being small, being tender, being
lame), but neither does it neglect the properties in favor of an insipid generality (universal love): The lover wants the
loved one with all of its predicates, its being such as it is.

[20]
In the same sense, Agamben talks about "ease" as the "place" of love, or "rather love as the experience of taking-place in a
whatever singularity", which resonates his use of the concept "use" in the later works.
In this sense, ease names perfectly that "free use of the proper" that, according to an expression of Friedrich
Hlderlin's, is "the most difficult task."

[21]
Following the same trend, he employs, among others, the following to describe the watershed of whatever:
Example particular and universal
Limbo blessed and damned
Homonym concept and idea
Halo potentiality and actuality
Face common and proper, genus and individual
Threshold inside and outside
Coming community state and non-state (humanity)
[22]
Other themes addressed in The Coming Community include the commodification of the body, evil, and the messianic.
Unlike other continental philosophers he does not reject the age-old dichotomies of subject/object and potentiality/actuality
outright, but rather turns them inside-out, pointing out the zone where they become indistinguishable.
Matter that does not remain beneath form, but surrounds it with a halo

[22]
The political task of humanity, he argues, is to expose the innate potential in this zone of indistinguishability. And although
criticised as dreaming the impossible by certain authors,
[23]
he nonetheless shows a concrete example of whatever singularity
acting politically:
Whatever singularity, which wants to appropriate belonging itself, its own being-in-language, and thus rejects all
identity and every condition of belonging, is the principal enemy of the State. Wherever these singularities peacefully
demonstrate their being in common there will be Tiananmen, and, sooner or later, the tanks will appear

[24]
Homo Sacer: Sovereign Power and Bare Life (1995) [edit]
Main article: Homo sacer
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In his main work "Homo Sacer: Sovereign Power and Bare Life" (1998), Giorgio Agamben analyzes an obscure
[25]
figure of
Roman law that poses some fundamental questions to the nature of law and power in general. Under the Roman Empire, a
man who committed a certain kind of crime was banned from society and all of his rights as a citizen were revoked. He thus
became a "homo sacer" (sacred man). In consequence, he could be killed by anybody, while his life on the other hand was
deemed "sacred", so he could not be sacrificed in a ritual ceremony.
Roman law no longer applied to someone deemed a Homo sacer, although they would remain "under the spell" of law.
Agamben defines it as "human life...included in the juridical order solely in the form of its exclusion (that is, of its capacity to
be killed)". Homo sacer was therefore excluded from law itself, while being included at the same time. This figure is the exact
mirror image of the sovereign (basileus) a king, emperor, or president who stands, on the one hand, within law (so he
can be condemned, e.g., for treason, as a natural person) and outside of the law (since as a body politic he has power to
suspend law for an indefinite time).
Giorgio Agamben draws on Carl Schmitt's definition of the Sovereign as the one who has the power to decide the state of
exception (or justitium), where law is indefinitely "suspended" without being abrogated. But if Schmitt's aim is to include the
necessity of state of emergency under the rule of law, Agamben on the contrary demonstrates that all life cannot be
subsumed by law. As in Homo sacer, the state of emergency is the inclusion of life and necessity in the juridical order solely in
the form of its exclusion.
[clarification needed]
Since its origins, Agamben notes, law has had the power of defining what "bare life" zoe (Gk. ), as opposed to bios (Gk.
): qualified life is by making this exclusive operation, while at the same time gaining power over it by making it the
subject of political control. The power of law to actively separate "political" beings (citizens) from "bare life" (bodies) has
carried on from Antiquity to Modernity from, literally, Aristotle to Auschwitz. Aristotle, as Agamben notes, constitutes political
life via a simultaneous inclusion and exclusion of "bare life": as Aristotle says, man is an animal born to life (Gk. , zen), but
existing with regard to the good life ( , eu zen) which can be achieved through politics.
[26]
Bare life, in this ancient
conception of politics, is that which must be transformed, via the State, into the "good life"; that is, bare life is that which is
supposedly excluded from the higher aims of the state, yet is included precisely so that it may be transformed into this "good
life". Sovereignty, then, is conceived from ancient times as the power which determines what or who is to be incorporated into
the political body (in accord with its bios) by means of the more originary exclusion (or exception) of what is to remain outside
of the political bodywhich is at the same time the source of that body's composition (zoe).
[27]
According to Agamben,
biopower, which takes the bare lives of the citizens into its political calculations, may be more marked in the modern state, but
has essentially existed since the beginnings of sovereignty in the West, since this structure of ex-ception is essential to the
core concept of sovereignty.
[28]
Agamben would continue to expand the theory of the state of exception first introduced in "Homo Sacer: Sovereign Power and
Bare Life", ultimately leading "State of Exception" in 2005. During 2003, he delivered a lecture at European Graduate School
describing the eclipse that politics has undergone.
[29]
Instead of leaving a space between law and life, the space where
human action is possible, the space that used to constitute politics, he argues that politics has contaminated itself with law in
the state of exception. Because only human action is able to cut the relationship between violence and law, it becomes
increasingly difficult within the state of exception for humanity to act against the State.
[29]
State of Exception (2005) [edit]
In this book, Giorgio Agamben traces the concept of ' state of exception' (Ausnahmezustand) used by Carl Schmitt to Roman
justitium and auctoritas. This leads him to a response to Carl Schmitt's definition of sovereignty as the power to proclaim the
exception.
Agambens text State of Exception investigates the increase of power structures governments employ in supposed times of
crisis. Within these times of crisis, Agamben refers to increased extension of power as states of exception, where questions of
citizenship and individual rights can be diminished, superseded and rejected in the process of claiming this extension of power
by a government.
The state of exception invests one person or government with the power and voice of authority over others extended well
beyond where the law has existed in the past. In every case, the state of exception marks a threshold at which logic and
praxis blur with each other and a pure violence without logos claims to realize an enunciation without any real reference"
(Agamben, pg 40). Agamben refers a continued state of exception to the Nazi state of Germany under Hitlers rule. The
entire Third Reich can be considered a state of exception that lasted twelve years. In this sense, modern totalitarianism can
be defined as the establishment, by means of the state of exception, of a legal civil war that allows for the physical elimination
not only of political adversaries but of entire categories of citizens who for some reason cannot be integrated into the political
system" (Agamben, pg 2).
The political power over others acquired through the state of exception, places one government or one form or branch of
government as all powerful, operating outside of the laws. During such times of extension of power, certain forms of
knowledge shall be privileged and accepted as true and certain voices shall be heard as valued, while of course, many others
are not. This oppressive distinction holds great importance in relation to the production of knowledge. The process of both
acquiring knowledge, and suppressing certain knowledge, is a violent act within a time of crisis.
Agambens State of Exception investigates how the suspension of laws within a state of emergency or crisis can become a
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prolonged state of being. More specifically, Agamben addresses how this prolonged state of exception operates to deprive
individuals of their citizenship. When speaking about the military order issued by President George W. Bush on 13 November
2001, Agamben writes, What is new about President Bushs order is that it radically erases any legal status of the individual,
thus producing a legally unnameable and unclassifiable being. Not only do the Taliban captured in Afghanistan not enjoy the
status of POWs as defined by the Geneva Convention, they do not even have the status of people charged with a crime
according to American laws" (Agamben, pg 3). Many of the individuals captured in Afghanistan were taken to be held at
Guantnamo Bay without trial. These individuals were termed as enemy combatants. Until 7 July 2006, these individuals had
been treated outside of the Geneva Conventions by the United States administration.
Auctoritas, "charisma" and Fhrertum doctrine [edit]
Agamben shows that auctoritas and potestas are clearly distinct although they form together a binary system".
[30]
He
quotes Mommsen, who explains that auctoritas is "less than an order and more than an advice".
[31]
While potestas derives from social function, auctoritas "immediately derives from the patres personal condition". As such, it is
akin to Max Weber's concept of charisma. This is why the tradition ordered, at the king's death, the creation of the sovereigns
wax-double in the funus imaginarium, as Ernst Kantorowicz demonstrated in The King's Two Bodies (1957). Hence, it is
necessary to distinguish two bodies of the sovereign in order to assure the continuity of dignitas (term used by Kantorowicz,
here a synonym of auctoritas). Moreover, in the person detaining auctoritas the sovereign public life and private life
have become inseparable. Augustus, the first Roman emperor who claimed auctoritas as the basis of princeps status in a
famous passage of Res Gestae, had opened up his house to public eyes.
The concept of auctoritas played a key-role in fascism and Nazism, in particular concerning Carl Schmitt's theories, argues
Agamben:
To understand modern phenomena such as the fascist Duce or the Nazi Fhrer, it is important not to forget their
continuity with the principle of auctoritas principis {Agamben refers here to Augustus's Res Gestae}. {...} Neither does
the Duce nor the Fhrer represent constitutionally defined public charges even though Mussolini and Hitler endorsed
respectively the charge of head of government and Reich's chancellor, just as Augustus endorsed the imperium
consulare or the potestas tribunicia. The Duces or the Fhrers qualities are immediately related to the physical
person and belong to the biopolitical tradition of auctoritas and not to the juridical tradition of potestas

[32]
Thus, Agamben opposes Foucault's concept of "biopolitics" to right (law), as he defines the state of exception, in Homo sacer,
as the inclusion of life by right under the figure of ex-ception, which is simultaneously inclusion and exclusion. Following Walter
Benjamin's lead, he explains that our task would be to radically differentiate "pure violence" from right, instead of tying them
together, as did Carl Schmitt.
Agamben concludes his chapter on "Auctoritas and potestas" writing:
It is significative that modern specialists were so inclined to admit that auctoritas was inherent to the living person of
the pater or the princeps. What was evidently an ideology or a fictio aiming to be the groundwork of auctoritas '
preeminence or, at least, specific rank compared to potestas thus became a figure of right's {law "droit"} immanence
to life. (...) Although it is evident that there can't be an eternal human type that would incarnate itself each time in
Augustus, Napoleon, Hitler, but only more or less comparable ("semblables") mechanisms {"dispositif", a term often
used by Foucault} the state of exception, justitium, the auctoritas principis, the Fhrertum -, put in use in more or
less different circumstances, in the 1930s overall, but not only in Germany, the power that Weber had defined as
"charismatic" is related to the concept of auctoritas and elaborated in a Fhrertum doctrine as the original and
personal power of a leader. In 1933, in a short article intending to define the fundamental concepts of national-
socialism, Schmitt defines the Fhrung principle by the "root identity between the leader and his entourage" {"identit
de souche entre le chef et son entourage"} (we shall note the use of weberian concepts).

[33]
Agambens thoughts on the state of emergency leads him to declare that the difference between dictatorship and democracy
is thin indeed, as rule by decree became more and more common, starting from World War I and the reorganization of
constitutional balance. Agamben often reminds that Hitler never abrogated the Weimar Constitution: he suspended it for the
whole duration of the 3rd Reich with the Reichstag Fire Decree, issued on 28 February 1933. Indefinite suspension of law is
what characterizes the state of exception. Thus, Agamben connects Greek political philosophy through to the concentration
camps of 20th century fascism, and even further, to detainment camps in the likes of Guantnamo Bay or immigration
detention centers, such as Bari, Italy, where asylum seekers have been imprisoned in football stadiums. In these kinds of
camps, entire zones of exception are being formed: the state of exception becomes a status under which certain categories of
people live, a capture of life by right. Sovereign law makes it possible to create entire areas in which the application of the law
itself is held suspended, which is the basis of Bush administration's definition of an "enemy combatant".
Interregnum, justitium and nomos empsuchos (the sovereign as "living law") [edit]
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In the chapter preceding "Auctoritas and potestas", Agamben advances an explanation of the transformation of justitium, a
technical term referring to the state of exception, declared to cope with tumultus state (rebellion, uprising, riots...), at the end
of the Roman Republic, into a term simply referring to the mourning of the sovereign's death during interregnum periods:
The correspondence between justitium and mourning here shows its true signification. If the sovereign is a living
nomos, if then anomie and nomos coincide in his person without any left-over, then anarchy (which, at his death,
when the link attaching him to law his broken, threatens to unleash itself in the city) must be ritualized and controlled,
by the transformation of the state of exception into public mourning and of mourning into justitium (...) Before
acquiring the modern form of a decision on emergency {Schmitt's definition}, the relationship between sovereignty and
state of exception presents itself under the form of an identity between the sovereign and anomie. As living law, the
sovereign is deeply anomos (). Here also the state of exception is the life more secret and true of the law.

[34]
The first formulation of the thesis according to which "the sovereign is a living law" found its first formulation on the treatise
"On law and justice" by pseudo-Archytas, conserved by Stobaeus.
[35]
It is the first attempt to conceive a form of sovereignty
completely enfranchised from laws, being itself the source of legitimacy.
[citation needed]
This theory must be radically
distinguished from natural rights theory or Antigone's appeal to the "eternal and unwritten laws" by which even monarchs must
abide, as it is a theory of sovereignty (in fact, it is quite the reverse of Antigone's rebellion).
Pseudo-Archytas distinguished the sovereign (basileus), who is the law, from the magistrate (archn), who limits himself to
observing the law. "Identification between law and sovereign has as consequence, writes Agamben, the scission of law into a
"living" law ( , nomos empsuchos), hierarchically superior, and a written law (, gramma), which is
subordinate to the first one". He then quotes A. Delatte's Essais sur la politique pythagoricienne (Paris, 1922), himself quoting
the pseudo-Archytas:
"I say that all communities are composed of an archn (the magistrate who commands), a commanded one, and, as tierce
party, laws. Among those ones, the living one is the sovereign (ho men empsuchos ho basileus), and the inanimate one is
the letter (gramma). Law is the first element, the king is legal, the magistrate accorded to law, the commanded free and all
of the city happy; but, in case of corruption (dvoiement), the sovereign is a tyrant, the magistrate is not accorded to law
and the community is unhappy."
[citation needed]
Criticism of US response to 911 [edit]
Giorgio Agamben is particularly critical of the United States' response to 11 September 2001, and its instrumentalization as a
permanent condition that legitimizes a "state of exception" as the dominant paradigm for governing in contemporary politics.
He warns against a "generalization of the state of exception" through laws like the USA PATRIOT Act , which means a
permanent installment of martial law and emergency powers. In January 2004, he refused to give a lecture in the United
States because under the US-VISIT he would have been required to give up his biometric information, which he believed
stripped him to a state of "bare life" (zoe) and was akin to the tattooing that the Nazis did during World War II.
[36][37]
However, Agamben's criticisms target a broader scope than the US "war on terror". As he points out in State of Exception
(2005), rule by decree has become common since World War I in all modern states, and has been since then generalized and
abused. Agamben points out a general tendency of modernity, recalling for example that when Francis Galton and Alphonse
Bertillon invented "judicial photography" for "anthropometric identification", the procedure was reserved to criminals; to the
contrary, today's society is tending toward a generalization of this procedure to all citizens, placing the population under
permanent suspicion and surveillance: "The political body thus has become a criminal body". And Agamben notes that the
Jews deportation in France and other occupied countries was made possible by the photos taken from identity cards.
[38]
Furthermore, Agamben's political criticisms open up in a larger philosophical critique of the concept of sovereignty itself, which
he argues is intrinsically related to the state of exception.
Bibliography [edit]
Agamben's major books are listed in order of first Italian publication (with the exception of Potentialities, which first appeared
in English), and English translations are listed where available. There are translations of most writings in German, French,
Portuguese, and Spanish. There is also an updated list of publications including translations to other languages and links to
texts available at his faculty page . A cronological and complete bibliography (December 2013) is available here .
L'uomo senza contenuto (1970). Translated by Georgia Albert as The Man without Content (1999). 0-8047-3554-9
Stanze. La parola e il fantasma nella cultura occidentale (1977). Trans. Ronald L. Martinez as Stanzas: Word and
Phantasm in Western Culture (1992). 0-8166-2038-5
Infanzia e storia: Distruzione dell'esperienza e origine della storia (1978). Trans. Liz Heron as Infancy and History: The
Destruction of Experience (1993). 0-86091-645-6
Il linguaggio e la morte: Un seminario sul luogo della negativit (1982). Trans. Karen E. Pinkus with Michael Hardt as
Language and Death: The Place of Negativity (1991). ISBN 0-8166-4923-5
Idea della prosa (1985). Trans. Michael Sullivan and Sam Whitsitt as Idea of Prose (1995). ISBN 0-7914-2380-8
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La comunit che viene (1990). Trans. Michael Hardt as The Coming Community (1993). ISBN 0-8166-2235-3
Bartleby, la formula della creazione (1993, with Gilles Deleuze). Agamben's essay trans. Daniel Heller-Roazen in
Potentialities, below (1999). ISBN 0-8047-3278-7. Deleuze's essay trans. in Deleuze, Essays Clinical and Critical (1997).
ISBN 0-8166-2569-7
Homo Sacer: Il potere soverano e la vita nuda (1995). Trans. Daniel Heller-Roazen as Homo Sacer: Sovereign Power and
Bare Life (1998). ISBN 0-8047-3218-3
Mezzi senza fine. Note sulla politica (1996). Trans. Vincenzo Binetti and Cesare Casarino as Means Without End: Notes
of Politics (2000). ISBN 0-8166-3036-4
Categorie italiane. Studi di poetica (1996). Trans. Daniel Heller-Roazen as The End of the Poem: Studies in Poetics
(1999). ISBN 0-8047-3022-9
Quel che resta di Auschwitz. L'archivio e il testimone (Homo sacer III) (1998). Trans. Daniel Heller-Roazen as Remnants of
Auschwitz: The Witness and the Archive. Homo Sacer III (2002). ISBN 1-890951-17-X
Potentialities: Collected Essays in Philosophy. (1999). First published in English translation and edited by Daniel Heller-
Roazen. ISBN 0-8047-3278-7. Published in the original Italian, with additional essays, as La potenza del pensiero: Saggi e
conferenza (2005).
Il tempo che resta. Un commento alla Lettera ai Romani (2000). Trans. Patricia Dailey as The Time that Remains: A
Commentary on the Letter to the Romans (2005). ISBN 0-8047-4383-5
L'aperto. L'uomo e l'animale (2002). Trans. Kevin Attell as The Open: Man and Animal (2004). ISBN 0-8047-4738-5
Stato di Eccezione. Homo sacer, 2,1 (2003). Trans. Kevin Attell as State of Exception (2005). ISBN 0-226-00925-4
Profanazioni (2005). Trans. Jeff Fort as Profanations (2008). ISBN 1-890951-82-X
Che cos' un dispositivo? (2006). Trans. David Kishik and Stefan Pedatella in What is an Apparatus? and Other Essays
(2009). ISBN 0-8047-6230-9
L'amico (2007). Trans. David Kishik and Stefan Pedatella in What is an Apparatus? and Other Essays (2009). ISBN 0-
8047-6230-9
Ninfe (2007). Trans. Amanda Minervini as "Nymphs" in Releasing the Image: From Literature to New Media, ed. Jacques
Khalip and Robert Mitchell (2011). ISBN 978-0-8047-6137-6
Il regno e la gloria. Per una genealogia teologica dell'economia e del governo. Homo sacer 2,2 (2007). Trans. Lorenzo
Chiesa with Matteo Mandarini as The Kingdom and the Glory: For a Theological Genealogy of Economy and Government
(2011). ISBN 978-0-8047-6016-4
Che cos' il contemporaneo? (2007). Trans. David Kishik and Stefan Pedatella in What is an Apparatus? and Other
Essays (2009). ISBN 0-8047-6230-9
Signatura rerum. Sul Metodo (2008). Trans. Luca di Santo and Kevin Attell as The Signature of All Things: On Method
(2009). ISBN 978-1-890951-98-6
Il sacramento del linguaggio. Archeologia del giuramento. Homo sacer 2,3 (2008). Trans. Adam Kotsko as The Sacrament
of Language: An Archaeology of the Oath (2011).
Nudit (2009). Trans. David Kishik and Stefan Pedatella as Nudities (2010). ISBN 978-0-8047-6950-1
Angeli. Ebraismo Cristianesimo Islam (ed. Emanuele Coccia and Giorgio Agamben). Neripozza, Vicenza 2009.
La Chiesa e il Regno (2010). ISBN 978-88-7452-226-2. Trans. Leland de la Durantaye as The Church and the Kingdom
(2012). ISBN 978-0-85742-024-4
La ragazza indicibile. Mito e mistero di Kore (2010, with Monica Ferrando.) ISBN 978-88-370-7717-4. Trans. Leland de la
Durantaye and Annie Julia Wyman as The Unspeakable Girl: The Myth and Mystery of Kore (2014). ISBN 978-08-574-
2083-1
Altissima povert. Regola e forma di vita nel monachesimo (2011). ISBN 978-88-545-0545-2. Trans. Adam Kotsko as The
Highest Poverty: Monastic Rules and Form-of-Life (2013). ISBN 978-08-047-8405-4
Opus Dei. Archeologia dell'ufficio (2012). ISBN 978-88-339-2247-8 (draft translation of preface ).
Pilato e Ges (2013). ISBN 978-88-745-2409-9
Il mistero del male: Benedetto XVI e la fine dei tempi (2013). ISBN 978-88-581-0831-4
Che cos' il comando? (2013). ISBN 978-88-745-2409-9
Il fuoco e il racconto (2014). ISBN 978-88-745-2500-3
Articles and essays
"Nei campi dei senza nome" . Il Manifesto (Italy). 3 November 1998. (Italian)
"Gnes et la peste" . L'Humanit (France). 27 August 2001. (French)
The State of Emergency, extract from a lecture December 10, 2002, at the Centre Roland Barthes-University of Paris
VII, Denis Diderot. Entire french text .
Philosophical Archaeology (abstract) . Law and Critique. Vol. 20, No. 3, 2009, p. 211-231.
Introductory Note on the Concept of Democracy . Theory & Event. Vol. 13, No. 1, 2010.
Se la feroce religione del denaro divora il futuro . February 16, 2012. La Repubblica.
The 451 Manifesto December 23, 2012. Le Monde . La Repubblica .
The Latin Empire should strike back . March 15, 2013, La Repubblica . March 24, 2013, Libration .
Various articles published by Multitudes, available here .
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Philosophy portal
See also [edit]
Agamben's explanation of auctoritas
Agamben's response to Carl Schmitt's definition of sovereignty as the power to decide state
exception
Basileus
Homo sacer
Interregnum
Justitium
Unlawful combatants
Notes and references [edit]
1. ^ Homo Sacer, Stanford UP, 1998, p. 8.
2. ^ The paradox "consists in the fact the sovereign is, at the same time, outside and inside the juridical order." (Agamben, Homo
Sacer, Stanford UP, 1998, p. 15)
3. ^ Generally speaking, "state of exception" includes German Notstand, English state of emergency and others martial law.
Agamben prefers using this term as it underlines the structure of ex-ception, which is simultaneously of inclusion and exclusion.
"Ex-ception" can be opposed to the concept of "example" as developed by Immanuel Kant.
4. ^ See Martin Heidegger, Four Seminars (Bloomington, IN: Indiana UP, 2003).
5. ^ Leland de la Durantaye, Giorgio Agamben: A Critical Introduction (Stanford, CA: Stanford UP, 2009), p. 53.
6. ^ See de la Durantaye, pp. 148-49.
7. ^ The Signature of All Things: On Method (New York: Zone, 2009), p. 7.
8. ^ Nancy's essay responded to a proposal by Jean-Christophe Bailly, who put the word and concept of community, then relatively
neglected in French philosophical discourse, up for discussion. Bailley's contribution was "The community, the number," a topic
for an issue of the French magazine Ala, which was edited at that time by Christian Bourgois. Cf. Jean-Luc Nancy, La
communaut dsoeuvre (Paris: Christian Bourgois, 1983). In English transl., The Inoperative Community (Minneapolis: University
of Minnesota Press, 1991).
9. ^ See: Giorgio Agamben Faculty profile at European Graduate School
10. ^ Fondation Charles Veillon Prix Europen de lEssai. 2006
11. ^ Leland de la Durantaye, Giorgio Agamben: A Critical Introduction (2009), p. 247
12. ^ Opus Dei Stanford University Press
13. ^ The Highest Poverty Stanford University Press
14. ^ Ulrich Rauff, "An Interview with Giorgio Agamben," German LawJournal 5.5 (2004): 613. PDF available at
Germanlawjournal.com
15. ^ The Coming Community (1993), section 11.
16. ^ Agamben, Giorgio (1985). The Body in Pain: The Making and Unmaking of the World . Oxford UP. p. 111. ISBN 0195049969.
17. ^ Jacques Ranciere. Who is the Subject of the Rights of Man? South Atlantic Quarterly, 2004, 103(23):297310.
18. ^ Mary Douglas. Purity and Danger: An Analysis of Concepts of Pollution and Taboo (1966) London: Ark Paperbacks, 1984, p.
116
19. ^ "Doctors attack US over Guantanamo"
20. ^ The Coming Community (1993), page 2.
21. ^ The Coming Community (1993), page 25.
22. ^
a

b
The Coming Community (1993)
[page needed]
23. ^ Tony Simoes da Silva. Strip It Bare Agambens Message For A More Hopeful World. Book Review. 2005
24. ^ The Coming Community (1993), page 86.
25. ^ Homo Sacer, p. 8
26. ^ Homo Sacer, Stanford UP, 1998, p. 66.
27. ^ "Sovereign violence is in truth founded not on a pact but on the exclusive inclusion of bare life in the state." (Homo Sacer,
Stanford UP, 1998, p. 107)
28. ^ Of course, this understanding of "biopower" is distinct from Foucault's use of the term.
29. ^
a

b
Agamben, Giorgio. The State of Exception Der Ausnahmezustand. European Graduate School. Video lecture. 2003.
30. ^ State of Exception (2005)
[page needed]
31. ^ Theodor Mommsen, Rmisches Staatsrecht ("Roman Constitutional Law", volume III) (Graz, 1969)
32. ^ State of Exception, chapter 6: "Auctoritas and potestas", 7.
33. ^ State of Exception, chapter 6, 8.
34. ^ State of Exception, chapter 5, 3.
35. ^ Fragments of On Law and Justice attributed to Archytas of Tarentum by Phillip Horky
36. ^ (French) Giorgio Agamben. "Non au tatouage biopolitique "No to Bio-Political Tattooing" " . Le Monde Diplomatique. 10 January
2004.
37. ^ "No to Bio-Political Tattooing" by Giorgio Agamben, Le Monde Diplomatique, 10 January 2004
38. ^ (French) Giorgio Agamben. "Non la biomtrie ("No to Biometrics")" . Le Monde. 5 December 2005. (also available here )
Further reading [edit]
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Calarco, Matthew and Steven DeCaroli, eds. Giorgio Agamben: Sovereignty and Life. Stanford, CA: Stanford University
Press, 2007.
Clemens, Justin, Nicholas Heron, and Alex Murray, eds. The Work of Giorgio Agamben: Law, Literature, Life. Edinburgh:
Edinburgh University Press, 2008.
D'Alonzo Jacopo,"El origen de la nuda vida: poltica y lenguaye en el pensamiento de Giorgio Agamben", Revista Plyade
(12), 2013, pp. 93112. http://www.caip.cl/wp-content/uploads/04.-DAlonzo.pdf
de la Durantaye, Leland. Giorgio Agamben: A Critical Introduction. Stanford, CA: Stanford University Press, 2009.
Dell'Aia, Lucia (ed.), Studi su Agamben, Milano: Ledizioni, 2012 (with essays by B. Witte, V. Liska, L. Dell'Aia, R. Talamo,
E. Miranda, F. Recchia Luciani).
Derrida, Jacques. The Beast and the Sovereign, Volume 1. Ed. Michel Lisse, Marie-Louise Mallet, and Ginette Michaud.
Trans. Geoff Bennington. Chicago: University of Chicago Press, 2009. 9196, 315334.
Dickinson, Colby. Agamben and Theology. London and New York: T&T Clark International, 2011.
Doussan, Jenny. "Time, Language, and Visuality in Agamben's Philosophy." Basingstoke: Palgrave Macmillan, 2013.
Downey, Anthony. Zones of Indistinction: Giorgio Agambens Bare Life and the Politics of Aesthetics, Third Text, issue 97,
2009.
Downey, Anthony. "Exemplary Subjects: Camps and the Politics of Representation", in "Giorgio Agamben: Legal, Political
and Philosophical Perspectives" London: Routledge, 2014. 119-142.
Fabbri, Lorenzo. "From Inoperativeness to Action: On Giorgio Agambens Anarchism" , "Radical Philosophy Review,"
Volume 4, Number 1, 2011.
Fabbri, Lorenzo. "Chronotopologies of the Exception. Agamben and Derrida before the Camps" , "Diacritics," Volume 39,
Number 3 (2009): 7795.
Galindo Hervs, Alfonso. Poltica y mesianismo. Giorgio Agamben. Biblioteca Nueva, Madrid, 2005.
Geulen, Eva. Giorgio Agamben zur Einfhrung. Hamburg: Junius Verlag, 2005.
Kishik, David. The Power of Life: Agamben and the Coming Politics. Stanford, CA: Stanford University Press, 2011.
LaCapra, Dominick. "Approaching Limit Events: Siting Agamben". In History in Transit: Experience, Identity, Critical Theory.
Ithaca: Cornell University Press, 2004. 144194.
Mills, Catherine. The Philosophy of Giorgio Agamben. Montreal: McGill-Queens University Press, 2009.
Murray, Alex. Giorgio Agamben. London and New York: Routledge, 2010.
Murray, Alex and Jessica Whyte. The Agamben Dictionary. Edinburgh: Edinburgh University Press, 2011.
Neal, Andrew W., Exceptionalism and the Politics of Counter-Terrorism: Liberty, Security and the War on Terror. Abingdon:
Routledge, 2010.
Norris, Andrew, ed. Politics, Metaphysics, and Death: Essays on Giorgio Agambens Homo Sacer. Durham, NC: Duke
University Press, 2005.
Ross, Alison, ed. The Agamben Effect. A special issue of the South Atlantic Quarterly, Volume 107, Number 1, Winter
2008.
Salzani, Carlo, Introduzione a Giorgio Agamben, Il Nuovo Melangolo, 2013.
Snoek, Anke. Agamben's Joyful Kafka: Finding Freedom Beyond Subordination. New York: Bloomsbury, 2012.
Tagma, Halit Mustafa. "Homo Sacer vs. homo soccer mom: Reading Agamben and Foucault in the war on terror" ,
Alternatives: Local, Global, Political. Volume: 34, No: 4, pp: 407435, 2009.
Tasis, Theofanis. "Politics of the Senses: On vision and hearing in Hannah Arendt's "Vita activa" , in: Axel Michaels,
Christoph Wulf (eds.), Exploring the Senses South Asian and European Perspectives on Rituals and Performativity
(Chapter 20), Routledge India, 2012.
Wall, Thomas Carl. Radical Passivity: Lvinas, Blanchot, and Agamben. New York: State University of New York Press,
1999.
Watkin, William. Literary Agamben: Adventures in Logopoiesis. London and New York: Continuum, 2010.
Zartaloudis, Thanos. Giorgio Agamben: Power, Law and the Uses of Criticism. London and New York: Routledge, 2010.
External links [edit]
Text [edit]
English
Quotations related to Giorgio Agamben at Wikiquote
Giorgio Agamben Faculty Page at European Graduate School
Catherine Mills. Giorgio Agamben - Entry at Internet Encyclopedia of Philosophy
Review of Agamben, Profanations , by Daniel Ross
On Giorgio Agamben's Profanations , by Mehdi Belhaj Kacem
Interview with Giorgio Agamben Life, A Work of Art Without an Author: The State of Exception, the Administration of
Disorder and Private Life
Review of State of Exception , by Brett Neilson
(English)/(Italian) The Ripe Fruit of Redemption , by Toni Negri
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"Get Rid Of Yourself" with Giorgio Agamben, by Bernadette Corporation.
Apparatus, Capture, Trace: Photography and Biopolitics in: Fillip. Fall 2011.
For a theory of destituent power . By Giorgio Agamben. Public lecture in Athens, 16.11.2013. Invitation and organization
by Nicos Poulantzas Institute and SYRIZA Youth.
What is a Destituent Power? By Giorgio Agamben (translated by Stephanie Wakefield). Environment and Planning D:
Society and Space 32(1), 6574.
French
"tat d'exception" de G. Agamben , by Sandra Salomon.
"L'tat d'exception ("State of Exception")" . Le Monde (France). 12 December 2002.
"Une biopolitique mineure ("A minor biopolitic", interview with Agamben)" . Vacarme. December 1999.
Italian
(Italian) filosofico.net Italian page dedicated to Agamben
Hebrew
Review of State of Exception , Yehouda Shenhav, Sfarim Haaretz, 23.11.2005.
Croatian
An Essay on Giorgio Agamben's Homo sacer , by Mario Kopi
Video lectures [edit]
Agamben, Giorgio. Pro memoria Ivan Illich. Bologna, 12/17/2012
Agamben, Giorgio. The Archaeology of Commandment. European Graduate School. 08/19/2011
Agamben, Giorgio. Oath and the Peculiar Force of Language. 1st lecture at European Graduate School. 08/17/2011
Agamben, Giorgio. The Oath and Language. 2nd lecture at European Graduate School. 08/17/2011
Agamben, Giorgio. The Form of the Commandment. 3rd lecture at European Graduate School. 08/17/2011
Agamben, Giorgio. The Archaeology of Commandment. 4th lecture at European Graduate School. 08/17/2011
Agamben, Giorgio. Animal, Man and Language. 5th lecture at European Graduate School. 08/17/2011
Agamben, Giorgio. Language, Media and Politics. 6th lecture at European Graduate School. 08/18/2011
Agamben, Giorgio. Gesture, or the Structure of Art. 7th lecture at European Graduate School. 08/18/2011
Agamben, Giorgio. An Archaeology of Will. 8th lecture at European Graduate School. 08/18/2011
Agamben, Giorgio. Will, Responsibility, and the Free Subject. 9th lecture at European Graduate School. 08/18/2011
Agamben, Giorgio. Alternative Ethics. 10th lecture at European Graduate School. 08/19/2011
Agamben, Giorgio. Paul, Augustine, and the Will. 11th lecture at European Graduate School. 08/19/2011
Agamben, Giorgio. Religious Movements . Universit Paris 8. April 8, 2011. (French)
Agamben, Giorgio. Naissance des rgles. Rgles monastiques, pauvret et forme de vie de Basile Franois .
Universit Paris 8. March 18-April 8, 2011. (French)
Agamben, Giorgio. The Birth of Rules . Universit Paris 8. April 1, 2011. (French)
Agamben, Giorgio. I Will, I Command . Universit Paris 8. February 18, 2011. (French)
Agamben, Giorgio. "Je le veux, je lordonne!" Archologie du commandement et de la volont . Universit Paris 8.
January 14-February 18, 2011. (French)
Agamben, Giorgio. Nacktheiten. 3Sat Kulturzeit, German TV. December 3, 2010 (German)
Agamben, Giorgio. Jsus, Messie d'Isral? (later published as La Chiesa e il Regno). Notre Dame de Paris. March 3,
2009. (French)
Agamben, Giorgio. Aristotle's De Anima and the Division of Life. European Graduate School. 2009
Agamben, Giorgio. Forms of Power. European Graduate School. 2009
Agamben, Giorgio (and Judith Butler). Eichmann, Law and Justice. European Graduate School. 2009
Agamben, Giorgio. The Problem of Subjectivity. European Graduate School. 2009
Agamben, Giorgio. Liturgia and the Modern State. European Graduate School. 2009
Agamben, Giorgio. The Process of the Subject in Michel Foucault. European Graduate School. 2009
Agamben, Giorgio. Literature and the Paradox of Monasticism. European Graduate School. 2009
Agamben, Giorgio. The Relation of Rule and Life. European Graduate School. 2009
Agamben, Giorgio. A Genealogy of Monasticism. European Graduate School. 2009
Agamben, Giorgio. The Sacrifice in Liturgy. European Graduate School. 2009
Agamben, Giorgio. Desubjectivity and the Effect. European Graduate School. 2009
Agamben, Giorgio. Profanations UNSAM, 11/21/2008.
Agamben, Giorgio. On Contemporaneity. European Graduate School. 2007
Agamben, Giorgio. The Power and the Glory. Centre for the Study of Developing Societies (CSDS). 01/11/2007
Agamben, Giorgio. What is a Dispositive? European Graduate School. 2005
Agamben, Giorgio. The State of Exception Der Ausnahmezustand. European Graduate School. 2003.
Agamben, Giorgio. What is a Paradigm. European Graduate School. 2002
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Audio lectures [edit]
Agamben, Giorgio. Archologie du commandement et de la volont . Universit Paris 8. April 5, 2011. (French)
Agamben, Giorgio. What is a Commandment? Kingston University London. 2011
Art film [edit]
Agamben was interviewed in the 2003 "video-film-tract" Get Rid Of Yourself , contributing to an analysis of the Black Bloc
and anarchist participation in the 2022 July 2001 G8 Summit in Genoa, Italy.
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