By Sergei Prozorv
Tracing how the common sense of inoperativity works within the domain names of language, legislations, historical past and humanity, Agamben and Politics systematically introduces the basic techniques of Agamben's political inspiration and a significantly translates his insights within the wider context of latest philosophy.
Agamben's commentators and critics are inclined to specialize in his strong critique of the Western political culture within the Homo Sacer sequence. yet this slender concentration serves to imprecise the final constitution of Agamben's political proposal, that is neither damaging nor serious yet affirmative. Sergei Prozorov brings out the affirmative temper of Agamben's political inspiration, concentrating on the concept that of inoperativity, which has been crucial to Agamben's paintings from his earliest writings.
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Extra resources for Agamben and Politics: A Critical Introduction (Thinking Politics)
Yet does not the resistance against this secondary punishment, which is indeed fragile, hopeless and difficult to understand, leave us in the tragic logic, which, after all, is based precisely on the idea of natural guilt? It is here that Agamben undertakes an intricate yet crucial reversal that points to a comic resolution of the ‘antitragic tragedy’. Since the children of limbo have no guilt other than the original sin, they cannot be consigned to hell and their only punishment is the ‘perpetual lack of the vision of God’ (Agamben 1993a: 4).
The purpose of studying without a clue, of reading ancient tomes that no longer mean anything to us, is precisely to remove the burden of their continuing presence and significance from our backs, to free us from the self-slanderous guilt by twisting loose from one’s capture in the apparatuses of law and tradition (see Lewis 2013). : 143) is the sole possibility to regain one’s own health. This is why Agamben concludes his reading of Kafka with the claim that ‘the new advocate’ studies the law ‘only on the condition that it no longer be applied’ (Agamben 2010: 36).
Benjamin 1968: 134–5) This parable is not merely comic in the conventional sense but illustrates the logic of comic reversal that we shall trace below in various domains of Agamben’s political thought. The ‘net result’ of the wish fulfilment is admittedly meagre, even though we need not underestimate the importance, even a salvific one, of a shirt for the one lacking it: ‘Seek for food and clothing first, then the Kingdom of God shall be added unto you’ (Hegel cited in Benjamin 1968: 254; cf. Vatter 2008: 63).
Agamben and Politics: A Critical Introduction (Thinking Politics) by Sergei Prozorv