内容简介

We can no longer speak of a state of war in any traditional sense, yet there is currently no viable theory to account for the manifold internal conflicts, or civil wars, that increasingly afflict the world's populations. Meant as a first step toward such a theory, Giorgio Agamben's latest book looks at how civil war was conceived of at two crucial moments in the history of Western thought: in ancient Athens (from which the political concept of stasis emerges) and later, in the work of Thomas Hobbes. It identifies civil war as the fundamental threshold of politicization in the West, an apparatus that over the course of history has alternately allowed for the de-politicization of citizenship and the mobilization of the unpolitical. The arguments herein, first conceived of in the immediate aftermath of 9/11, have become ever more relevant now that we have entered the age of planetary civil war.


Giorgio Agamben is a contemporary Italian philosopher and political theorist whose works have been translated into numerous languages. His most recent title with Stanford University Press is Pilate and Jesus (2014).

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  • 山口帝国作用子
    依然是主权者和大众之二元结构已是现实,自然状态只是幻觉,唯有在终末,刻印于大众之消散中向主权回归的倾向才会消解。希腊用内战将家以排除在外的方式纳入城邦,并将内战内嵌于城邦,以铭记内战为由要求人们放下曾经的自然仇恨。内战因此同时是主权者的调解器以及让主权者呼吸转换的伪自然状态。霍布斯的利维坦封面上主权者/公民以光学幻觉的方式漂浮在城外,实在的城中则是空无一人的大众。这悖谬并非拟制,而是暗示利维坦与派蒙,主权者与大众总是纠缠在世俗城邦中。这纠缠无可摆脱,直到二者不再以头身关系而都是肢体地在终末平等化。那也是派蒙和利维坦一起被吞噬的宴席。上帝之国在霍布斯看来便是两头巨兽两败俱死后的局面,因为主权的过滤,它绝非无法回归的无法之自然状态,而是法的零度。利维坦在这个意义上恰恰是不法之隐意而非其抵挡者。2024-03-31
  • Panda
    一旦跨越这个门 槛,家庭就会城邦化,相反,城邦就是“家政化”, 即城邦沦为一个家。这意味着,在古希腊政治体系中, 内战是作为城邦化和家政化的门槛而起作用的,通过 这道门槛,在城邦中,家被超越,而城邦也会在家之 中被家政化。【“要么将自由交还给人民,要么保障 国民的安定”(Koselleck 1988, 18)】,这必然是悬而未 决的问题。霍布斯知道,《帖撒罗尼迦前书》的段落 【《帖撒罗尼迦前书》5:3,霍布斯在《利维坦》的第 44 章引述了这段话(Hobbes 1996, 427)】,在其中,“和 平和安全”(eirēnē kai asphaleia)与主的审判日的灾 难性的降临是一致的【“当他说,‘那里有和平和安全’, 那么毁灭就会降临在他们身上”】2020-05-03
  • 通风口的床
    第一部分古希腊的内战是为了桥接 HS 的序言和例外状态,第二部分利维坦是光学装置的说法非常值得拓展(当然不是用阿甘本的方式)。除此之外,对霍布斯的阐释太六经注我了,很多细节成问题。到底是塔木德传统还是卡巴拉?不过反政治神学的思路很对胃口。而且很奇怪,没怎么展开讲福柯对内战的研究。2020-05-20

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