References and Further Reading 1. In this, Agamben argues that the contemporary age is marked by the destruction or loss of experience, in which the banality of everyday life cannot be experienced per se but only undergone, a condition which is in part brought about by the rise of modern science and the split between the subject of experience and of knowledge that it entails. Against this destruction of experience, which is also extended in modern philosophies of the subject such as Kant and Husserl, Agamben argues that the recuperation of experience entails a radical rethinking of experience as a question of language rather than of consciousness, since it is only in language that the subject has its site and origin. Infancy, then, conceptualizes an experience of being without language, not in a temporal or developmental sense of preceding the acquisition of language in childhood, but rather, as a condition of experience that precedes and continues to reside in any appropriation of language. Agamben continues this reflection on the self-referentiality of language as a means of transforming the link between language and metaphysics that underpins Western philosophical anthropology inLanguage and Death, originally published in

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Rizzoli, Milano Quodlibet, Macerata La parola e il fantasma nella cultura occidentale. Giulio Einaudi, Torino 2. Infanzia e storia. Giulio Einaudi, Torino Il linguaggio e la morte. Giulio Einaudi, Torino 3. Idea della prosa. Feltrinelli, Milano 2. Auflage, Quodlibet, Macerata Bartleby o della contingenza. Quodlibet, Macerata Homo Sacer. Il potere sovrano e la nuda vita.

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Nitaur Account Options Sign in. There are translations of most writings in German, French, Portuguese, and Spanish. My library Help Advanced Book Search. Given this critique of the camps and the status of the law that is revealed in, but by no means limited to, the exceptional space of them, it is no surprise stanzaas Agamben takes the most extreme manifestation of the condition of the camps as a starting point for an elaboration of an ethics without reference to the law, a term that is taken to encompass normative discourse in its entirety. This division is at the origin of Western culture and renders impossible the possession of any object of knowledge. Search Site only in current section.


Stanzas: Word and Phantasm in Western Culture

Nejin The individual can not only be deprived of their citizenship, but also of any form of agency over their own life. The broad aim of the engagement is to develop a conception of community that does not presuppose commonality or identity as a condition of belonging. 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. Joshua rated it it was amazing Nov 18, Lolalolai rated it it was amazing Feb 10, While this relation is central to the passage of voice to speech or signification and to attaining toward the experience of language as such, Agamben also claims that in this formulation Aristotle bequeaths to Western philosophy the paradigm of sovereignty, since it reveals the undetermined or sovereign founding of being. In this unique work, Giorgio Agamben attempts to reconfigure the epistemological foundation of Western culture.


Giorgio Agamben (1942– )

Giorgio Agamben Translated by Ronald L. Martinez Through rereadings of Freud and Saussure, Agamben proposes a radical reconfiguration of the epistemological foundation of Western culture. Through rereadings of Freud and Saussure, Agamben proposes a radical reconfiguration of the epistemological foundation of Western culture. Tags Theory and Philosophy , Literature , Theory and Philosophy Stanzas is a fascinating blend of philology, medieval physics and psychology, the psychoanalysis of toys, and contemporary linguistics and philosophy. In this unique work, Giorgio Agamben attempts to reconfigure the epistemological foundation of Western culture. He rereads Freud and Saussure to discover the impossibility of metalanguage and of synthesis that could be reflected in the transparency of signs. This impossibility leads Agamben to the problem of representation.

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