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: Potentialities: Collected Essays in Philosophy (): Giorgio Agamben, Daniel Heller-Roazen: Books. Giorgio Agamben is one of the leading figures in Italian philosophy and radical . This is the problem of potentiality, the rethinking of which Agamben takes to be. This article discusses the notion of a pure potentiality in Giorgio Agamben and argues that it is central to his thought. It is unavoidable if we wish to understand.

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Everyone waiting was in the same position, having experienced the disappearance or arrest of a relative, a neighbor or a friend and poetntiality knowing what exactly was pohentiality or why it was happening. But what interests us here most is the conflation of the two aspects of sovereignty and its effects: The contraction of sovereignty at the most radical level exercises, in other words, a kind of appellation or subjectivation.

We need to hold fast to this: Hans Blumenberg ridiculed both Schmitt and Hegel for hypostasizing a logical necessity into the existence of a secularized Person-God. So Agamben wants to extricate the ghostly reality as real reality, one might say, of sovereignty, which is accessible as and in what he calls experience or a specific kind of experience. There is a contradiction in this project, however. Here is the contradiction: Let us look briefly at the claims Agamben makes in relation to Aristotle.

Philosophers are above all concerned with existence, with the mode or rather modes of existence. If they consider essences, it is to agambem it in existence, to make it exist.

This then, is what he claims potentiality intends to say, if we take the earlier writing to hand as well: Negation is the absence of a substance; privation is the opposite determination of a secondary quality or predicate. Now since it is the work of one science to investigate opposites, and plurality is opposite to unity, and it belongs to potrntiality science to investigate the negation and the privation because in both cases we are really investigating unity, to which the negation or the privation refers for we either say simply that unity is not present, or that it is not present in some particular class: For the negation means just the absence of unity apousia gar hae apophasis ekeinou estinwhile in privation there is also implied an underlying nature of which the privation is predicated.

En de tae stereaesikoai hypokeimenae tis physis gignetai, kai haes legetai hae steresis. Neither can be said to cover what Agamben wants to draw out of Aristotle with the reference to adynamis. But it is true that the terms, particularly steresis and the alpha-privative in adynamisare quite open to interpretation in Aristotle.


And there is no reason to claim that this openness is simply an inadequacy; rather one can follow Agamben into the investigation of whether the conceptualization of an indeterminacy or of potentiality is not behind this openness. The second is that steresis also appears in the discussion of the pros ti category, that is, the category of relation. The third is that it is also related to violence. In the Metaphysicsthere is discussion of the alpha-privative.

In Book Delta of the Metaphysics we read: Aristotle, however, does not make this sharp distinction between privation and negation, as we can see in the way he relates them in the quote above. This would then lead to considering the problem not simply a linguistic or logical one. But this is only an aside, which we can return to at some other point. Mortley and most other commentators are therefore unwilling to draw any ontological conclusions from these facts.

To say that God is invisible or unknowable may simply mean that he is seen and known only with difficulty, and it is clear that the rather airy use of the alpha privative in this period [i. He does not see a possibility similar to the one Agambe wants to assert: Here we have the place of the alpha-privative as pointing towards what is neither not one thing nor not something in relation to another, but, since it is negated with a privation and not a negation, still points to a presence or existence of some sort.

And, since it appears pros tiwe can say it is a certain relating existence. But even without this speculation Agamben finds another foothold for his intuition, for it points to a kind of hexis of a capacity one has that is something and, at the same time nothing.

Agamben, Giorgio | Internet Encyclopedia of Philosophy

Or rather, of a thing neither something nor nothing but nevertheless relating somehow, and thus having a relation. A bit earlier, Aristotle himself states:. And if privation is not in a sense having, things are called capable homonymously.

To be free is not simply to have the power to do this or that thing, nor is it simply to have the power to refuse to do this or that thing. This is why freedom is freedom for both good and evil. It remains constitutively in ambiguity. Here we return to the beginning. It is both the product of sovereignty and its potetiality in the sense of being separate from it.

Here also would be the relation to the phantasm of the Imaginary Father noted in passing pootentiality. But this is an argument for another place and time. Il potere sovrano e la nuda vita Turin: Collected Essays in Philosophytrans. Stanford University Press,p. Chicago University Press,p.


Sovereign Power and Bare Lifetrans. Cambridge University Press,pp. Is not the living law that emerges aagamben, after the collapse of potestas and auctoritasand the ensuing or parallel shift from state -iustitium to family-death quite similar to the erection of the totem law of the dead agambne, more powerful than any literally embodied living law or rather, its necessary double, spectral support?

As a summary statement of his project regarding potentiality, perhaps this bears a full quote: Until a new potenfiality coherent ontology of potentiality beyond the steps that have been made in this direction by Spinoza, Schelling, Nietzsche, and Heidegger has replaced the ontology founded on the primacy of actuality and its relation to potentiality, a political theory freed from the aporias of sovereignty remains unthinkable. This is why, if potentiality is to have its own consistency and not always disappear immediately into actuality, it is necessary that potentiality be able not to pass over into actuality, that potentiality constitutively be agamgen potentiality not to do or beor, as Aristotle says, that potentiality be also im-potentiality adynamia.

The Complete Works of Aristotlevol. Princeton University Press, 6th printing with corrections,Meta. The dissertation was defended in July and is currently being prepared for publication in the Subjektile -Series of Porentiality Publishers. Blackwell,pp.

File:Agamben Giorgio Potentialities Collected Essays in Philosophy pdf – Monoskop

Politics between the Possible and the Impossible. Nearly the whole history of political thought is spanned between two poles: Between institution and emancipation, reform and revolution, the question of possibility is always arising for politics.

Are there possibilities to change the order of society? Are there possibilities for a different justice? Where to find them and how to define them?

Are they agambn present in the situation, or do they have to be actively created? Or does one have to rethink collective emancipation in a way that it does not rely upon given possibilities?

The question of possibility is raised in philosophy itself in different terms: The present volume assembles articles that investigate this question and the new guise it took from different perspectives and highlight its relevance for contemporary political thought. Nutzerkonto Meine Daten Abmelden. Potentiality in Agamben S. A bit earlier, Aristotle himself states: Eine Antwort auf Gertrud Koch In: Politics between the Possible and the Impossible Broschur, Seiten. Introduction Mark Potocnik, Frank Ruda, Back to the Factory.

Giorgio Agamben (1942– )

Another World is Possible. From Potentiality to Inexistence Bruno Bosteels. Endless Expropriations of the Body. Strategy and the Passions. The Will of the People.