This article explores the uses of Agamben’s philosophy for understanding the educational meaning of practices that typically take/took place at school, such as the collective rehearsal of the alphabet or the multiplication tables. More precisely, I propose that these forms of ‘practising’ show what schooling, as a particular and historically contingent institution, is all about. Instead of immediately assessing the ‘practice of practising’ in terms of learning outcomes, I turn to Bollnow’s attempt to analyze this phenomenon in a substantially educational (...) way, which for him essentially consists in opposing practising and learning. I show that his analysis is superficial and that we need Agamben’s notion of ‘potentiality’ in order to come to grips with the sense of this phenomenon. This will allow to see that practising concerns an uncommon way to relate to a subject matter that makes possible a transformation of individual and collective existence. The main objective of this investigation is not to hold a plea for reintroducing obsolete pedagogical methods, but to rethink the very meaning of education. (shrink)

Giorgio Agamben’s work has often been criticised for being bleak, pessimistic, and of little use for thinking about political action. This image of Agamben has, however, resulted from a narrow reading of the Homo Sacer project that isolates it from his early thought on language and ontology. This essay draws on new works by Mathew Abbott and Jessica Whyte to explore the ways that Agamben attempts to think the conditions for overcoming the political nihilism of the present. It argues that (...) the two works diverge on the question of where Agamben locates the potential for political transformation, and that this results from their differing approaches to the relationship between ontology and politics. (shrink)

Friedrich Hayek’s defense of neoliberal free market capitalism hinges on the distinction between economies and catallaxies. The former are orders instituted via planning, whereas the latter are spontaneous competitive orders resulting from human action without human design. I argue that this distinction is based on an incomplete semantic history of “economy.” By looking at the meaning of “oikonomia” in medieval providential theology as explained by Giorgio Agamben and Joseph Vogl, I argue how Hayek’s science of catallactics is itself a secularization (...) of providential theology. This exposes Hayek to three criticisms: he unjustifiably neglects the possibility of tendencies toward spontaneous disorder in free markets, he condemns the “losers” of neoliberal competition to being providential waste on the road to general prosperity, and he imposes on people the duty to consent to a neoliberal order that hinders them from cultivating their inoperativity. (shrink)

This is a theoretical and empirical investigation into the causal link between international criminal trials and preventing violence through exemplary prosecutions. Specifically how do representative trials of persons accused of having the greatest responsibility for the most serious crimes of concern to the international community as a whole, supposedly bind recurrent violence? The argument pursued is that by using an accused as an example, a court engages in an indirect and uncertain substitution of personal rights for social harmony and order. (...) These prosecutions combine a peculiar rhetoric, logic and aesthetic, all which substitute the responsibilities for a society in general to a particular individual in order to redeem that society by transferring its communal responsibility onto the individual punished as a form of atonement or expiation. International and domestic trials, as well as truth and reconciliation commissions, are part of a suite of options addressing communal mass violence that can work in tandem. However, because those convicted do not have a monopoly on criminality, nor do those merely reconciled have a monopoly on virtue, exemplification through punishment only targets a few on behalf of the many. Indeed such a redemptively sacrificial economy distinguishes legal justice from mere vengeance. (shrink)