By J. Doussan
Giorgio Agamben, a thinker either celebrated and reviled, is without doubt one of the admired voices in modern Italian inspiration at the present time. His paintings, which touches upon fields as assorted as aesthetics and biopolitics, is usually understood inside a framework of Aristotelian potentiality. With this incisive critique, Doussan identifies a special tendency within the philosopher's paintings, an engagement with the matter of time that's inextricably certain up with language and visuality. based in his early writings on metaphysics and carrying on with to his current profession with inoperativity, Time, Language and Visuality in Agamben's Philosophy forges an unique course via Agamben's vast remark at the linguistic and the visible to light up the recurrent temporal subject of catch and evasion the cat-and-mouse online game that bears the foundational violence of not only illustration yet concept-formation itself. within the method, Doussan either finds its restrict and establishes a floor for destiny engagements.
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Extra info for Time, Language, and Visuality in Agamben’s Philosophy
Example text
Both living being and speaking being are preserved, but both are also silenced: ‘In the absolute present of the instance of discourse [Nel presente assoluto dell’istanza di discorso], subjectification and desubjectification coincide at every point [coincidono in ogni punto] and both the flesh and blood individual and the subject of enunciation are perfectly silent. 105 Thus, in the ‘absolute present of the instance of discourse’ when subjectification and desubjectification coincide, the human being is nullified and there is only language.
Agamben, Remnants of Auschwitz, 109. 99 Agamben, Remnants of Auschwitz, 110; quote source: Martin Heidegger, Kant and the Problem of Metaphysics, trans. Richard Taft (Bloomington, IN: Indiana University Press, 1990), 131–32; trans. mod. 100 Agamben, Remnants of Auschwitz, 112. 101 Agamben, Remnants of Auschwitz, 125. 102 Agamben, Remnants of Auschwitz, 115; trans. ; see also Agamben, Language and Death, 23–5. 98 38 Time, Language, and Visuality in Agamben’s Philosophy Agamben thus takes the enunciative act in the ‘instance of discourse’ to demonstrate the desubjectifying aspect of speech as effected by the self-referentiality of language inherent in its taking place, and their shared temporality of impossible coincidence.
41 Referring in an anthropological sense to sacrifice, Agamben argues that this ‘ancient truth’, like the will of language that wills only its own existence as such, precipitates a cycle in which every action, in itself groundless, is grounded only in another action, which amounts to the quintessential action of exclusion, the foundation of community. In words that will resonate in much of his later work, Agamben writes of the sacred as a necessarily ‘ambiguous and circular concept’, continuing, The ungroundedness of all human praxis is hidden here in the fact that an action (a sacrum facere) is abandoned to itself and thus becomes the 36 Agamben, Language and Death, 87.