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fbtwitterlinkedinvimeoflicker grey 14rssslideshare1
(2009)
Publisher: re.press
Languages: English
Types: Other
Subjects: PQ, DG, JC, PN0441
This volume brings together essays by different generations of Italian thinkers which address, whether in affirmative, problematizing or genealogical registers, the entanglement of philosophical speculation and political proposition within recent Italian thought. Nihilism and biopolitics, two concepts that have played a very prominent role in theoretical discussions in Italy, serve as the thematic foci around which the collection orbits, as it seeks to define the historical and geographical particularity of these notions as well their continuing impact on an international debate. The volume also covers the debate around ‘weak thought’ (pensiero debole), the feminist thinking of sexual difference, the re-emergence of political anthropology and the question of communism. The contributors provide contrasting narratives of the development of post-war Italian thought and trace paths out of the theoretical and political impasses of the present—against what Negri, in the text from which the volume takes its name, calls ‘the Italian desert’.
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    • 21. Agamben, Homo Sacer, p. 164, p. 161.
    • 22. Agamben, Homo Sacer, p. 133.
    • 23. Agamben, Homo Sacer, p. 134. Also Agamben, Means Without End, p. 25.
    • 24. Alain Badiou, Logiques des mondes: L'être et l'événement 2, Paris, Seuil, 2006, p. 583.
    • 25. Badiou, Logiques des mondes, p. 584.
    • 26. Badiou, Logiques des mondes, p. 584 (my emphasis).
    • 27. Agamben, Homo Sacer, p. 185.
    • 39. In opposition to the Church's obliteration of Paul's alleged messianism, Agamben maintains that Christianity-the religion of the followers of Christos, literally, 'the Messiah'-can only be messianic (Agamben, The Time That Remains, pp. 15-6).
    • 40. Agamben, The Time That Remains, pp. 138-45.
    • 41. See Alain Badiou, Saint Paul: The Foundation of Universalism, trans. Ray Brassier, Stanford, Stanford University Press, 2003, Slavoj Žižek, The Fragile Absolute-or, Why is the Christian legacy worth fighting for?, London, Verso, 2000, Slavoj Žižek, The Puppet and the Dwarf: The Perverse Core of Christianity, Cambridge, MIT, 2003.
    • 42. Agamben, The Time That Remains, p. 3, p. 6.
    • 43. Agamben, The Time That Remains, p. 62.
    • 50. Agamben, The Time That Remains, p. 111.
    • 51. Giorgio Agamben, State of Exception, trans. Kevin Attell, Chicago, University of Chicago Press, 2005, p. 2. See also Agamben, The Time That Remains, pp. 105-6.
    • 52. Agamben claims that Paul himself already 'radicalizes the condition of the state of exception' (Agamben, The Time That Remains, p. 106 [my emphasis]). Should we then infer that the contemporary radicalisation of the state of exception is the radicalisation of a radicalisation that has been ongoing for two thousand years? 53. Agamben, The Time That Remains, p. 111 (my translation).
    • 54. This is what Agamben seems to suggest in State of Exception, pp. 86-87.
    • 55. These passages are analysed by Badiou in Saint Paul, pp. 82-83. For Žižek's critique of Badiou's reading, see Slavoj Žižek, The Ticklish Subject: The Absent Centre of Political Ontology, London, Verso, 1999, pp. 145-51.
    • 56. See Agamben, The Time That Remains, p. 122.
    • 57. Agamben, The Time That Remains, p. 121.
    • 58. Agamben, The Time That Remains, p. 120, p. 124.
    • 59. See Agamben, The Time That Remains, pp. 120-1.
    • 60. Agamben, The Time That Remains, p. 129.
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