Imperatives without imperator

Schmitt’s theologisation of sovereignty has been subjected, 50 years later, to a ‘quarter turn’ by Foucault’s move from issues of domination to issues of government. After a further 30 years, radicalising Foucault, Agamben’s archaeology of economy adds another ‘quarter turn’: the structure that emerges once the old European conjugality of facticity and validity, of praxis and being, emptied of all bonds, links, and loops, gives way to the bare opposition ‘bipolarity’. The new constellation provides the old legal-theoretical (kelsenian) problem of rules unsuspended from a ruler who would authorise them, with a new, unexpected, political content and with a change of epistemic paradigm. Abstract from publisher website at: http://www.springerlink.com/content/r875043667332q76/?p=20359db2f2504c2882f03f03e2c94902&pi=

The Profanation of Revelation: On Language and Immanence in the Work of Giorgio Agamben

This essay seeks to articulate the many implications which Giorgio Agamben’s work holds for theology. It aims therefore to examine his (re)conceptualizations of language, in light of particular historical glosses on the ‘name of God’ and the nature of the ‘mystical’, as well as to highlight the political task of profanation, one of his most central concepts, in relation to the logos said to embody humanity’s ‘religious’ quest to find its Voice. As such, we see how he challenges those standard (ontotheological) notions of transcendence which have been consistently aligned with various historical forms of sovereignty. In addition, I intend to present his redefinition of revelation as solely the unveiling of the ‘name of God’ as the fact of our linguistic being, a movement from the transcendent divine realm to the merely human world before us. By proceeding in this manner, this essay tries to close in on one of the largest theological implications contained within Agamben’s work: the establishment of an ontology that could only be described as a form of ‘absolute’ immanence, an espousal of some form of pantheism (or perhaps panentheism) yet to be more fully pronounced within his writings

Impossible protest: noborders in Calais

Since the closure of the Red Cross refugee reception centre in Sangatte, undocumented migrants in Calais hoping to cross the border to Britain have been forced to take refuge in a number of squatted migrant camps, locally known by all as ‘the jungles.’ Unauthorised shanty-like residences built by the migrants themselves, living conditions in the camps are very poor. In June 2009, European ‘noborder’ activists set up a week-long protest camp in the area with the intention of confronting the authorities over their treatment of undocumented migrants. In this article, we analyse the June 2009 noborder camp as an instance of ‘immigrant protest.’ Drawing on ethnographic materials and Jacques Rancière's work on politics and aesthetics, we construct a typology of forms of border control through which to analyse the different ways in which the politics of the noborder camp were staged, performed and policed. Developing a critique of policing practices which threatened to make immigrant protest ‘impossible’, we highlight moments of protest which, through the affirmation of an ‘axiomatic’ equality, disrupted and disarticulated the borders between citizens and non-citizens, the political and non-political

Tabula Rasa and Human Nature

It is widely believed that the philosophical concept of 'tabula rasa' originates with Locke's Essay Concerning Human Understanding and refers to a state in which a child is as formless as a blank slate. Given that both these beliefs are entirely false, this article will examine why they have endured from the eighteenth century to the present. Attending to the history of philosophy, psychology, psychiatry and feminist scholarship it will be shown how the image of the tabula rasa has been used to signify an originary state of formlessness, against which discourses on the true nature of the human being can differentiate their position. The tabula rasa has operated less as a substantive position than as a whipping post. However, it will be noted that innovations in psychological theory over the past decade have begun to undermine such narratives by rendering unintelligible the idea of an 'originary' state of human nature

Thinking Without Authority: Performance Philosophy as the Democracy of Thought

Performance philosophy commences with an impertinent gesture when it describes itself as inaugurating a ‘new field’ of study. Accompanying that claim is a radical proposition that ‘performance thinks’; that it should be counted as a form of philosophising in its own right. But in what sense can performance be construed as ‘genuinely’ philosophical thought? Taking my cue from Laura Cull’s alignment of performance philosophy with Laruelle’s practice of ‘non philosophy’ – and specifically, with its introduction of ‘democracy’ into the dispositives of ‘standard’ philosophy in order to challenge its transcendental authority over the Real – I argue that performance philosophy might be seen to enact a similar disruption of the ‘dispositives’ of performance theory. This, however, is only partly what is at stake in the fundamental proposition of performance philosophy, and I conclude by suggesting that a more radical proposal lies behind its assertion of a new ‘field’ – one that does not reduce it to an empirical fact, but grasps it as a radical ‘utopian’ hypothesis designed to ‘open up’ the philosophical dimension of performance itself; utopian because what performance offers – seen in this way - is not simply another system of representation but a possible democratic thought of the Real itself