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In these 15 taster essays you will discover the key concepts and critical approaches of the theorists who have had the most significant impact on the humanities since 1990. On completing each chapter, you will find suggestions for further reading so that you can find out more and start applying the ideas in question. In addition to chapters on individuals such as Badiou, Rancière and Spivak, there are chapters on Laclau and Mouffe, and a chapter on Green critical theorists.

Until recently, "continental" philosophy has been tied either to the German tradition of phenomenology or to French post-structuralist concerns with the conditions of language and textuality. Giorgio Agamben draws upon and departs from both these lines of thought by directing his entire corpus to the problem of life - political life, human life, animal life, and the life of art. Influenced by the work of Martin Heidegger, Walter Benjamin, and the broader tradition of critical Marxism, Agamben's work poses the profound question for our time - just how exceptional are human beings? This beautifully written book provides a systematic, engaging overview of Agamben's writings on theology, aesthetics, political theory, and sovereignty. Covering the full range of Agamben's work to date, Claire Colebrook and Jason Maxwell explain Agamben's theology and philosophy by referring the concepts to some of today's most urgent political and ethical problems. They focus on the audacious way in which Agamben reconceptualizes life itself. Assessing the significance of the concepts key to his work, such as biopolitics, sovereignty, the "state of exception," and "bare life," they demonstrate his wide-ranging influence across the humanities.

Since the publication of Homo Sacer in 1995, Giorgio Agamben has become one of the world’s most revered and controversial thinkers. His ideas on our current political situation have found supporters and enemies in almost equal measure. His wider thoughts on topics such as language, potentiality, life, law, messianism and aesthetics have had significant impact on such diverse fields as philosophy, law, theology, history, sociology, cultural studies and literary studies.Yet although Agamben is much read, his work has also often been misunderstood. This book is the first to fully take into account Agamben’s important recent publications, which clarify his method, complete his ideas on power, and finally reveal the role of language in his overall system. William Watkin presents a critical overview of Agamben’s work that, through the lens of indifference, aims to give a portrait of exactly why this thinker of indifferent and suspensive legal, political, ontological and living states can rightfully be considered one of the most important philosophers in the world today.

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Since the publication of Homo Sacer in 1995, Giorgio Agamben has become one of the world’s most revered and controversial thinkers. His ideas on our current political situation have found supporters and enemies in almost equal measure. His wider thoughts on topics such as language, potentiality, life, law, messianism and aesthetics have had significant impact on such diverse fields as philosophy, law, theology, history, sociology, cultural studies and literary studies.Yet although Agamben is much read, his work has also often been misunderstood. This book is the first to fully take into account Agamben’s important recent publications, which clarify his method, complete his ideas on power, and finally reveal the role of language in his overall system. William Watkin presents a critical overview of Agamben’s work that, through the lens of indifference, aims to give a portrait of exactly why this thinker of indifferent and suspensive legal, political, ontological and living states can rightfully be considered one of the most important philosophers in the world today.

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Catherine Mill's critical introduction covers the full range of Agamben's work, presenting his key concerns - metaphysics, language and potentiality, aesthetics and poetics, sovereignty, law and biopolitics, ethics and testimony - as well as his powerful vision of post-historical humanity. Highlighting the novelty of Agamben's approach while situating it in relation to the work of other continental thinkers, The Philosophy of Agamben presents a clear and engaging introduction to the work of an innovative and influential thinker.

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Giorgio Agamben is a philosopher well known for his brilliance and erudition, as well as for the difficulty and diversity of his seventeen books. The interest which his Homo Sacer sparked in America is likely to continue to grow for a great many years to come. Giorgio Agamben: A Critical Introduction presents the complexity and continuity of Agamben's philosophy―and does so for two separate and distinct audiences. It attempts to provide readers possessing little or no familiarity with Agamben's writings with points of entry for exploring them. For those already well acquainted with Agamben's thought, it offers a critical analysis of the achievements that have marked it.

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Offers a striking new reading of Agamben’s political thought and its implications for political action in the present.Challenging the prevalent account of Agamben as a pessimistic thinker, Catastrophe and Redemption proposes a reading of his political thought in which the redemptive element of his work is not a curious aside but instead is fundamental to his project. Jessica Whyte considers his critical account of contemporary politics―his argument that Western politics has been “biopolitics” since its inception, his critique of human rights, his argument that the state of exception is now the norm, and the paradigmatic significance he attributes to the concentration camp―and shows that it is in the midst of these catastrophes of the present that Agamben sees the possibility of a form of profane redemption. Whyte outlines the importance of potentiality in his attempt to formulate a new politics, examines his relation to Jewish and Christian strands of messianism, and interrogates the new forms of praxis that he situates within contemporary commodity culture, taking Agamben’s thought as a call for the creation of new political forms.

Offers a striking new reading of Agamben’s political thought and its implications for political action in the present.Challenging the prevalent account of Agamben as a pessimistic thinker, Catastrophe and Redemption proposes a reading of his political thought in which the redemptive element of his work is not a curious aside but instead is fundamental to his project. Jessica Whyte considers his critical account of contemporary politics―his argument that Western politics has been “biopolitics” since its inception, his critique of human rights, his argument that the state of exception is now the norm, and the paradigmatic significance he attributes to the concentration camp―and shows that it is in the midst of these catastrophes of the present that Agamben sees the possibility of a form of profane redemption. Whyte outlines the importance of potentiality in his attempt to formulate a new politics, examines his relation to Jewish and Christian strands of messianism, and interrogates the new forms of praxis that he situates within contemporary commodity culture, taking Agamben’s thought as a call for the creation of new political forms.

The Italian philosopher Giorgio Agamben is having an increasingly significant impact on Anglo-American political theory. His most prominent intervention to date is the powerful reassessment of sovereignty and the politics of life and death laid out in his multivolume Homo Sacer project. Agamben argues that in both the modern world and the ancient, politics inevitably involves a sovereign decision that bans some individuals from the political and human communities. For Agamben, the Nazi concentration camps—in which some inmates are reduced to a form of living death—are not a political aberration but instead the place where this essential political decision about life most clearly reveals itself. Engaging specifically with Homo Sacer, the essays in this collection draw out and contend with the wide-ranging implications of Agamben’s radical and controversial interpretation of modern political life.The contributors analyze Agamben’s thought from the perspectives of political theory, philosophy, jurisprudence, and the history of law. They consider his work not only in relation to that of his major interlocutors—Hannah Arendt, Michel Foucault, Carl Schmitt, Walter Benjamin, and Martin Heidegger—but also in relation to the thought of Plato, Pindar, Heraclitus, Descartes, Kafka, Bataille, and Derrida. The essayists’ approaches are varied, as are their ultimate evaluations of the cogency and accuracy of Agamben’s arguments. This volume also includes an original essay by Agamben in which he considers the relation of Benjamin’s “Critique of Violence” to Schmitt’s Political Theology. Politics, Metaphysics, and Death is a necessary, multifaceted exposition and evaluation of the thought of one of today’s most important political theorists.Contributors: Giorgio Agamben, Andrew Benjamin, Peter Fitzpatrick, Anselm Haverkamp, Paul Hegarty, Andreas Kalyvas, Rainer Maria Kiesow , Catherine Mills, Andrew Norris, Adam Thurschwell, Erik Vogt, Thomas Carl Wall

Has biopolitics actually become thanatopolitics, a field of study obsessed with death? Is there something about the nature of biopolitical thought today that makes it impossible to deploy affirmatively? If this is true, what can life-minded thinkers put forward as the merits of biopolitical reflection? These questions drive Improper Life, Timothy C. Campbell’s dexterous inquiry-as-intervention.Campbell argues that a “crypto-thanatopolitics” can be teased out of Heidegger’s critique of technology and that some of the leading scholars of biopolitics—including Michel Foucault, Giorgio Agamben, and Peter Sloterdijk—have been substantively influenced by Heidegger’s thought, particularly his reading of proper and improper writing. In fact, Campbell shows how all of these philosophers have pointed toward a tragic, thanatopolitical destination as somehow an inevitable result of technology. But in Improper Life he articulates a corrective biopolitics that can begin with rereadings of Foucault (especially his late work regarding the care and technologies of the self), Freud (notably his writings on the drives and negation), and Gilles Deleuze (particularly in the relation of attention to aesthetics).Throughout Improper Life, Campbell insists that biopolitics can become more positive and productively asserts an affirmative technē not thought through thanatos but rather practiced through bíos.

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Giorgio Agamben's Homo Sacer was one of the seminal works of political philosophy in recent decades. It was also the beginning of a series of interconnected investigations of staggering ambition and scope, investigating the deepest foundations of Western politics and thought. The Use of Bodies represents the ninth and final volume in this twenty-year undertaking, breaking considerable new ground while clarifying the stakes and implications of the project as a whole. It comprises three major sections. The first uses Aristotle's discussion of slavery as a starting point for radically rethinking notions of selfhood; the second calls for a complete reworking of Western ontology; and the third explores the enigmatic concept of "form-of-life," which is in many ways the motivating force behind the entire Homo Sacer project. Interwoven between these major sections are shorter reflections on individual thinkers (Debord, Foucault, and Heidegger), while the epilogue pushes toward a new approach to political life that breaks with the destructive deadlocks of Western thought. The Use of Bodies represents a true masterwork by one of our greatest living philosophers.

Giorgio Agamben's Homo Sacer is one of the seminal works of political philosophy in recent decades. A twenty-year undertaking, this project is a series of interconnected investigations of staggering ambition and scope investigating the deepest foundations of every major Western institution and discourse. This single book brings together for the first time all nine volumes that make up this groundbreaking project. Each volume takes a seemingly obscure and outdated issue as its starting point―an enigmatic figure in Roman law, or medieval debates about God's management of creation, or theories about the origin of the oath―but is always guided by questions with urgent contemporary relevance. The Omnibus Homo Sacer includes: 1.Homo Sacer: Sovereign Power and Bare Life 2.1.State of Exception 2.2.Stasis: Civil War as a Political Paradigm 2.3.The Sacrament of Language: An Archeology of the Oath 2.4.The Kingdom and the Glory: For a Theological Genealogy of Economy and Glory 2.5.Opus Dei: An Archeology of Duty 3.Remnants of Auschwitz: The Witness and the Archive 4.1.The Highest Poverty: Monastic Rules and Form-of-Life 4.2.The Use of Bodies

A philosophical study of the testimony of the survivors of Auschwitz.In this book the Italian philosopher Giorgio Agamben looks closely at the literature of the survivors of Auschwitz, probing the philosophical and ethical questions raised by their testimony. "In its form, this book is a kind of perpetual commentary on testimony. It did not seem possible to proceed otherwise. At a certain point, it became clear that testimony contained at its core an essential lacuna; in other words, the survivors bore witness to something it is impossible to bear witness to. As a consequence, commenting on survivors' testimony necessarily meant interrogating this lacuna or, more precisely, attempting to listen to it. Listening to something absent did not prove fruitless work for this author. Above all, it made it necessary to clear away almost all the doctrines that, since Auschwitz, have been advanced in the name of ethics."―Giorgio Agamben

What is a rule, if it appears to become confused with life? And what is a human life, if, in every one of its gestures, of its words, and of its silences, it cannot be distinguished from the rule? It is to these questions that Agamben's new book turns by means of an impassioned reading of the fascinating and massive phenomenon of Western monasticism from Pachomius to St. Francis. The book reconstructs in detail the life of the monks with their obsessive attention to temporal articulation and to the Rule, to ascetic techniques and to liturgy. But Agamben's thesis is that the true novelty of monasticism lies not in the confusion between life and norm, but in the discovery of a new dimension, in which "life" as such, perhaps for the first time, is affirmed in its autonomy, and in which the claim of the "highest poverty" and "use" challenges the law in ways that we must still grapple with today. How can we think a form-of-life, that is, a human life released from the grip of law, and a use of bodies and of the world that never becomes an appropriation? How can we think life as something not subject to ownership but only for common use?

The state of emergency, according to thinkers such as Carl Schmidt, Walter Benjamin, and Giorgio Agamben, is at the heart of any theory of politics. But today the problem is not the crises that we do confront, which are often used by governments to legitimize themselves, but the ones that political realism stops us from recognizing as emergencies, from widespread surveillance to climate change to the systemic shocks of neoliberalism. We need a way of disrupting the existing order that can energize radical democratic action rather than reinforcing the status quo. In this provocative book, Santiago Zabala declares that in an age where the greatest emergency is the absence of emergency, only contemporary art’s capacity to alter reality can save us.Why Only Art Can Save Us advances a new aesthetics centered on the nature of the emergency that characterizes the twenty-first century. Zabala draws on Martin Heidegger’s distinction between works of art that rescue us from emergency and those that are rescuers into emergency. The former are a means of cultural politics, conservers of the status quo that conceal emergencies; the latter are disruptive events that thrust us into emergencies. Building on Arthur Danto, Jacques Rancière, and Gianni Vattimo, who made aesthetics more responsive to contemporary art, Zabala argues that works of art are not simply a means of elevating consumerism or contemplating beauty but are points of departure to change the world. Radical artists create works that disclose and demand active intervention in ongoing crises. Interpreting works of art that aim to propel us into absent emergencies, Zabala shows how art’s ability to create new realities is fundamental to the politics of radical democracy in the state of emergency that is the present.