Homo sacer. Edizione integrale 1995-2015

Homo Sacer #I-IV

by Giorgio Agamben

Solo ora, raccolti insieme nella loro integralità, i nove libri che formano il progetto Homo sacer acquistano il loro vero significato. Il fitto gioco dei rimandi interni, la ripresa incessante e lo svolgimento dei temi di volta in volta enunciati disegnano un’architettura imponente, articolata in quattro sezioni. Nella prima viene tracciato il programma di una messa in questione dell’intera tradizione politica dell’Occidente alla luce del concetto di nuda vita o di vita sacra (Il potere sovrano e la nuda vita, 1995). Nella seconda sezione questo programma viene svolto attraverso una serie di indagini genealogiche: (Iustitium. Stato di eccezione, 2003; Stasis. La guerra civile come paradigma politico, 2015; Horkos. Il sacramento del linguaggio, 2008; Oikonomia. Il Regno e la Gloria, 2007; Opus Dei. Archeologia dell’ufficio, 2012). La terza sezione sottopone l’etica alla prova di Auschwitz (Auschwitz. L’archivio e il testimone, 1998). La quarta sezione, infine, elabora i concetti essenziali per ripensare da capo l’intera storia della filosofia: forma-di-vita, uso, inoperosità, modo, potere destituente (Altissima povertà, 2011; L’uso dei corpi, 2014).
L’archeologia del pensiero politico e filosofico occidentale sviluppata nel progetto Homo sacer non si limita, infatti, semplicemente a criticare e correggere alcuni concetti o alcune istituzioni; si tratta, piuttosto, di revocare in questione il luogo e la stessa struttura originaria della politica e dell’ontologia, per portare alla luce l’arcanum imperii che ne costituisce il fondamento e che era rimasto, in esse, insieme pienamente esposto e tenacemente nascosto.
In questa edizione definitiva sono stati restituiti i titoli del progetto originale e sono state inserite le integrazioni – come la lunga nota sul concetto di guerra – e le correzioni volute dall’autore.

Genres: Philosophy, Politics, Religion, Sociology, Academic, History, Nonfiction

1392 pages, Paperback

First published October 24, 2018

About the author

Giorgio Agamben is one of the leading figures in Italian and contemporary continental philosophy. He is the author of Homo Sacer: Sovereign Power and Bare Life; Remnants of Auschwitz: The Witness and the Archive; Profanations; The Signature of All Things: On Method, and other books. Through the 1970s, 1980s, and early 1990s he treated a wide range of topics, including aesthetics, literature, language, ontology, nihilism, and radical political thought.

In recent years, his work has had a deep impact on contemporary scholarship in a number of disciplines in the Anglo-American intellectual world. Born in Rome in 1942, Agamben completed studies in Law and Philosophy with a doctoral thesis on the political thought of Simone Weil, and participated in Martin Heidegger’s seminars on Hegel and Heraclitus as a postdoctoral scholar.

He rose to international prominence after the publication of Homo Sacer in 1995. Translated into English in 1998, the book’s analyses of law, life, and state power appeared uncannily prescient after the attacks on New York City and Washington, DC in September 2001, and the resultant shifts in the geopolitical landscape. Provoking a wave of scholarly interest in the philosopher’s work, the book also marked the beginning of a 20-year research project, which represents Agamben’s most important contribution to political philosophy.

Reviews

[Michael Greer · Rating 5 out of 5]

Yeah, I get it. Who has the time? Fortunately I do. Let me put it this way. In ancient times people lived their lives and frequently they participated in political debates with their neighbors. Fine, great, congratulations. IN modern times, we do not enjoy the leisure typical of ancient elites. Today, the pressing problem is "Why do you think you ought to exist?" Since most regimes have better arguments for your non-existence, "Hurry up and die, more important people will populate the future." This is Agamben's take on the modern decision to make all politics "biopolitics." And guess what...he's right.

[Benji · Rating 4 out of 5]

The invention of slavery as a juridical institution allowed the capture of living beings and of the use of the body into productive systems, temporarily blocking the development of the technological instrument; its abolition in modernity freed up the possibility of technology, that is, of the living instrument. At the same time, insofar as their relationship with nature is no longer mediated by another human being but by an apparatus, human beings have estranged themselves from the animal and from the organic in order to draw near to the instrument and the inorganic to the point of almost identifying with it (the human-machine). For this reason—insofar as they have lost, together with the use of bodies, their immediate relation to their own animality—modern human beings have not truly been able to appropriate to themselves the liberation from labor that machines should have procured for them. And if the hypothesis of a constitutive connection between slavery and technology is correct, it is not surprising that the hypertrophy of technological apparatuses has ended up producing a new and unheard-of form of slavery.

[Davide Capezza · Rating 2 out of 5]

Not without some interesting ideas, but overall confused, tautological and pedantic.