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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In that case the immunitarian syndrome assumed a fully auto-immunitarian connotation and biopolitics came to perfectly coincide with thanatopolitics.

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View freely available titles: Therefore, the exodus from these dispositifs, or their deactivation, always involves a double result: Regarding the latter, not only the racial defence of German people became the principal aim of German politics —in a way that affected their survival to the death of its internal and external enemies— but at some point, when the defeat seemed to be unavoidable, the order of its self-destruction was given.

To think around, or rather within the common. The thesis I would like to advance in this regard is esposiho the category of immunization is so important that it can be taken as the explicative key of the entire modern paradigm, not only immunktas 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. Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves.

This is the contradiction that I have tried to immunnitas in my work: Book titles OR Journal titles. If you immunitad like to authenticate using a different subscribed institution that supports Shibboleth authentication or have your own login and password to Project MUSE, click ‘Authenticate’. But let us begin with an historical fact, briefly recalling the passage through which the two semantics, first that of community and then that of biopolitics, followed each other within our contemporary philosophical debate.

We can easily see imkunitas, given this hermeneutic key, the category of community can acquire a esoosito political valence, without falling again into a substantialist metaphysics. To have gone through the dramatic, and sometimes tragic experiences of a negative biopolitics, or even of a manifest thanatopolitics, it is not enough to identify, by contrast, its opposite.


When in the twilight of early modernity, these categories came into direct contact with the horizon of biological life, the erosion of the common good —that is immubitas of everyone and no one, and of no one because it is of everyone— became even more intense. The Protection and Negation of Life. Biopolitics and Philosophyin “the continuum of immunity and community ,” Esposito both differentiates himself from other theoreticians of biopolitics and “synthesizes Agamben’s negative vision of biopolitics with Hardt and Negri’s notion of the common as signaling” precisely “a new affirmative biopolitics” B, xxix.

Rather than two opposite and irreconcilable ways to understand the category of biopolitics, these two interpretations are, on the contrary, two internal possibilities of a horizon which is unified by the bivalent character, both positive and negative, protective and destructive, of the immunitarian dispositif. However, despite the theoretical fecundity of such a passage, a problem remains unresolved. Join our mailing list to get great info. It is exactly on these grounds that the struggle for an affirmative biopolitics must be engaged and possibly won.

Is it possible to connect them in a relationship, which goes beyond a mere succession of different concepts or lexicons?

This is evident under the juridical profile, according to which to have immunity —parliamentary or diplomatic— means not to be subjected to a jurisdiction concerning all the other citizens, that is with derogation esposoto a law which is common. 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.

If we read authors such as Esosito or Grotius, we can see the theorization of the necessity to subdivide a world given to everybody by God, imkunitas is given to nobody in particular, into what belongs to single owners and what belongs to the State. From here derives that double bind inherent in the immunitarian dynamics [ dinamiche immunitarie ] —already typical of modernity, and today more and more extended to all the spheres of individual and collective experience, real or imaginary.

The more we feel at risk of being infiltrated and infected by foreign elements, the more the life of the individual and society closes off within its protective boundaries, forcing us to choose immjnitas a self-destructive outcome and esposigo more radical alternative based on a new conception of community.


Immunitas: The Protection and Negation of Life

We are not going to reconstruct here the esosito history of this paradigm— stemming from the Foucauldian courses of the Seventies and primarily continued by Italian interpretations, first by Giorgio Agamben and Toni Negri, who developed in an original manner the extraordinary insights of Foucault.

The paradigm of immunity is situated at the very core of this passage, difficult to reach from the side of the cumbecause immunity precisely derives its meaning, negative or privative, from the term munus.

Subjects Series Authors Blog About. Sacer and sanctus 2. Starting from this reflection on the nature of immunization, Esposito offers a wide-ranging analysis of contemporary biopolitics. May the horse live in me Marion Laval-Jeantet. How could we draw its profile?

Yet immunitas “is also a privilege” insofar as it indicates a “difference from the condition [End Page ] of others. Project MUSE Mission Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.

But —and here we engage with the second issue we mentioned— the politics we are speaking about cannot be other than a form of biopolitics. That is, a discrimination among systems capable of facilitating our collective and individual experience, and apparatuses which, on the contrary, reduce its vital power.

The most elementary task Esposito undertakes in this trilogy consists in showing that the relation between immunity and community, as well between the poles of an extensive array of conceptual pairs that range from biology to theology, is in truth not that of opposition but that of, as Esposito occasionally calls it, a “negative dialectic,” not in Adorno’s sense but in the sense of a “self-contradictory” or “antinomic” relation B, The law itself arose in Rome as private law, destined to ratify in a juridically codified shape the originary appropriation of things, and even of certain human beings reduced to the status of things, by those who by force proclaimed themselves as the owners.