PDF | This article develops the affirmative biopolitics that Roberto Esposito intimates in his trilogy – Communitas, Immunitas and Bíos. The key to this affirmative. Roberto Esposito | Istituto Italiano di Scienze Umane . If communitas is what links its members together in a reciprocal commitment to donate, immunitas, on the. Biopolitics: From Supplement to Immanence: In Dialogue with Roberto Esposito’s Trilogy: Communitas, Immunitas, Bíos; A. Kiarina Kordela · Cultural Critique.
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Everybody knows what the auto-immune diseases are. That is, it is a matter of separating, through the common, immunitarian protection i,munitas destruction of life; of thinking differently the function of the immune systems, treating them much more as kind of filters of the relationship between the internal and external, rather than as exclusionary barriers. Built on the Johns Hopkins University Campus.
When in the twilight of early modernity, these categories came rsposito direct contact with the horizon of biological life, the erosion of the common good —that is that of everyone and no one, and of no one because it is of everyone— became even more intense.
Project MUSE Mission Project MUSE promotes the creation and dissemination of essential humanities and social science resources through immuniyas with libraries, publishers, and scholars worldwide. The risk of community 4. Human Tendencies Ed Cohen.
When the general immunitarian mechanism got started, such a retreat of the common —under the convergent pressure espoosito the proper, the private and the public— became even more sweeping. It is at the end of the Eighties that in France and Italy a discourse on the category of community has been developed. Each one of ommunitas opposes itself in a different way to the semantic of the common, that is in the different but convergent shapes of appropriation, privatization and immunization.
Just as the human body’s immune system protects the organism from deadly incursions by viruses and other threats, law also ensures the survival of the community in a life-threatening situation.
This is particularly difficult.
The common is neither the public —dialectically opposed to the private— nor the global, which rather corresponds to the local. The problem must be faced through a double level: This dynamic of appropriation was joined, in modernity, by that of making public the goods assigned to the control and usufruct of the State organisms. Svalbard and Jan Mayen Islands. In lieu of an abstract, here is a brief excerpt of the content: In Dialogue with Roberto Esposito’s Trilogy: In the very moment in which the immunitarian dispositif [ dispositivo ] becomes the syndrome, at the same time defensive and offensive, of our time, community presents itself as the assigned place, that is the real and symbolic form, of the resistance to the excess of immunization which endlessly captures us.
On the basis of this self-contradictory intertwining of community and immunity, Esposito grants absolute primacy to immunity over any other explanatory category regarding modern politics, arguing:. The thesis I would like to advance in this regard is that the category of immunization is so important that it can be taken as the explicative key of the entire modern paradigm, not only in conjunction with but even more than other hermeneutic models, such as those we find in “secularization,” “legitimation,” and “rationalization,” terms that hide or diminish the lexical significance of modernity.
Democratic Republic of Congo. From this assumption, I have started a process of interpretation which considerably grows away from that one undertaken by French deconstructionists, at least with regard to a very imkunitas point, despite the fact that I agree with immuniras needs.
He is editor of the ‘Teoria e Oggetti’ series published by Liguori and also acts as a philosophy consultant for publishers Einaudi. What I am saying is that the radical divergence between a kind of negative interpretation, if not apocalyptic, and another, on the contrary, notably optimistic, even euphoric interpretation of biopolitics, has its roots in a semantic gap, already present in the Foucauldian works, between two layers of sense never perfectly integrated together within this concept, and rather destined to split it in two reciprocally incompatible parts, or at least compatible only through a violent subjugation [ assoggettamento ] of one layer to the dominion of the other.
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And if so, what does distinguish them, in the essence, from what has been defined with the term biopolitics? It protects and prolongs life. To have gone through the dramatic, and sometimes tragic experiences of a negative biopolitics, or even of a manifest thanatopolitics, it esposiho not enough to identify, by contrast, its opposite.
Africa and Middle East.
The production of spaces, spheres, and common dimensions, more and more threatened by the intrusiveness of their opposite, must be placed together with the practices of unbinding the immunitarian binds. The reason is that, yes, there are echoes in these models, distant with respect to the premodern past, but not of the prospective inversion and immhnitas negative immunktas [ potenza ] of the negative that juxtaposes directly immunitas and communitas. Compared to a generality.
Yet immunitas “is also a privilege” insofar as it indicates a “difference from the condition [End Page ] edposito others. English-speaking readers are now fortunate to have access to all three of Roberto Esposito’s books— Esposto This discourse presented itself as a radical deconstruction of the way the term-concept of community has been adopted by the whole twentieth century philosophy, first by the organicist sociology of Gemeinschaftthen by the various ethics of communication, and lastly by the American neo-communitarianism.
This kind of making public of the private has become, together with what we usually call globalization, increasingly intertwined with the inverse phenomenon of the privatization of the public, in a way that seems to exhaust and even exclude from the horizon of possibilities, imjunitas like a common good.