By Sergei Prozorv
Tracing how the good judgment of inoperativity works within the domain names of language, legislation, background and humanity, Agamben and Politics systematically introduces the elemental options of Agamben's political concept and a significantly translates his insights within the wider context of latest philosophy.
Agamben's commentators and critics are likely to specialise in his robust critique of the Western political culture within the Homo Sacer sequence. yet this slim concentration serves to vague the general constitution of Agamben's political proposal, that is neither destructive nor serious yet affirmative. Sergei Prozorov brings out the affirmative temper of Agamben's political proposal, targeting the idea that of inoperativity, which has been important to Agamben's paintings from his earliest writings.
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Additional info for Agamben and Politics: A Critical Introduction (Thinking Politics)
132) The liberation from natural guilt through baptism comes at the cost of one’s subjection to language, history and politics, one’s subsumption under the historical apparatuses whose reproduction resigns one 26 all’s well that ends well: agamben’s comic politics to the perpetual replay of tragedy. 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?
Agamben applies the concept to refer to a specific kind of action that, moreover, does not minimise but rather augments the possibilities of use. As we shall demonstrate repeatedly throughout this chapter, to affirm inoperativity is not to affirm inertia, inactivity or apraxia, let alone dysfunctionality or destruction, but rather a form of praxis that is devoid of any telos or task, does not realise any essence and does not correspond to any nature. It is this form of praxis that for Agamben manifests the originary feature of the human condition: ‘Because human beings neither are nor have to be any essence, any nature, or any specific destiny, their condition is the most empty and the most insubstantial of all’ (Agamben 2000: 94–5).
The perception that everything is possible – that I can do this and that – merely conceals one’s subjection to the apparatuses that feed on that very potentiality in setting human beings to work in actuality: The idea that anyone can do or be anything – the suspicion that not only could the doctor who examines me today be a video artist tomorrow but that even the executioner who kills me is actually, as in Kafka’s Trial, also a singer – is nothing but the reflection of the awareness that everyone is simply bending him- or her self according to the flexibility that is today the primary quality that the market demands from each person.
Agamben and Politics: A Critical Introduction (Thinking Politics) by Sergei Prozorv