A presente dissertação propõe, através de conceitos extraídos de pensadores diversos, em especial Gilles Deleuze, Félix Guattari e Giorgio Agamben, o desenvolvimento de ferramentas para análise e criação de obras artísticas no campo da representação. Partindo de dois conceitos-chave, o território na concepção de Deleuze e Guattari, e a profanação na interpretação de Agamben, esta dissertação discute a ligação existente entre áreas artísticas variadas (como a performance, o teatro, o cinema etc.), bem como a relação entre materiais do passado e os do presente, a fim de evidenciar o vasto campo de criação e análise artística presente nas artes da representação contemporânea. Ainda, para demonstrar a contundência do ferramental discutido e aprofundado nesta dissertação, o autor desenvolveu uma parte prática em que tece um texto dramatúrgico inspirado pelas ideias debatidas no decorrer do seu trabalho teórico. / The present dissertation proposes, through concepts drawn from diverse thinkers, mainly Gilles Deleuze, Félix Guattari and Giorgio Agamben, the development of tools for analysis and creation of artistic works in the field of representation. Based on two key concepts, the territory in Deleuze and Guattari\'s conception, and the desecration in Agamben\'s interpretation, this dissertation discusses the connection between varied artistic areas (such as performance, theater, cinema, etc.), as well as the relation between materials of the past and those of the present, in order to highlight the vast field of artistic creation and analysis present in the contemporary representative arts. Moreover, to demonstrate the strength of the tools discussed and deepened in this dissertation, the author developed a practical part, in which he weaves a dramaturgical text inspired by the ideas debated in the course of his theoretical work.

This paper reports how according to Heidegger, Deleuze, and Agamben, both the notion of thinking and of philosophical activity, far from meaning the same, involve fundamental differences. However, our reading of the three authors also proposes to discover a common affiliation related to the contrast between “doxa” and “thinking”; Heidegger’s, Deleuze’s and Agamben’s are three ways by which we can understand the “birth” or “emergence” of thinking as an experience or activity that should not be understood as stemming from the field of communication or re-presentation. All these considerations converge finally in the subtle quality of thought as liminal “pow-er” that, according to each author, must also be understood in its paradoxical quality of “impotence”, quality much closer to the experience of in-corporation as an event (Heidegger); to the pre-supposed, non-discursive moment –and simultaneously con- stituent– of either philosophical, artistic, or scientific “creation” (Deleuze); or to the pure enjoyment of power, as the experience of a type of “deprivation”, both positive and unlimited, as well as eluding any “function” (Agamben). / El presente artículo da cuenta de cómo en Heidegger, Deleuze y Agambenlas concepciones sobre el pensar, por un lado, y la actividad filosófica, por otro, lejos de ser indistintas la una respecto de la otra, implican diferencias fundamentales. Sin embargo, nuestra lectura de los tres autores también propone descubrir una filiación común referida a la contraposición entre “doxa” y “pensamiento”: las de Heidegger, Deleuze y Agamben constituyen tres vías por las que podemos comprender el “nacimiento” o “surgimiento” del pensamiento, experiencia o actividad que no debe suponerse como efectuación posible desde el ámbito de la comunicación o re-presentación. Todas estas consideraciones confluyen, finalmente, en la calidad sutil del pensamiento como “potencia” liminar que, de acuerdo a cada autor, debe comprenderse también en su calidad paradójica de “impotencia”, calidad mucho más cercana a una experiencia de la in-corporación como acontecimiento (Heidegger); al momento presupuesto y no discursivo –y a la vez constituyente– de la “creación” ya sea filosófica, artística o científica (Deleuze); o al de la pura fruición de la potencia, como experiencia de una especie de “privación” tan positiva como ilimitada y que sesustrae a cualquier “función” (Agamben).

No description available.

<p>Slutgiltigt godkännandedatum: 2022-10-03</p>

Building on the work of Giorgio Agamben and Michel Foucault, this dissertation addresses how the sovereign's command over life intersects with contemporary global governmentality. Particular attention is given to the geographically sedimented normative dimensions entailed in this intersection. Two broad questions emerge from this focus: 1) How are the perceived and actual boundaries of U.S. responsibility for distant (non-national) life formed; and 2) How do emotional sentiments of care and concern within the U.S. populace for distant life impact the sovereign's geopolitical calculations.The case of Sudan, especially Darfur, is utilized to help illuminate these questions. With regard to sovereign power, I analyze the Darfur related discourse being produced by the U.S. executive. I argue that this discourse is part of a bio-normative geopolitics aimed at maintaining the U.S. claim on the valuation of global life, while at the same time challenging the privileged status of the concept of genocide within our contemporary global governmentality. With regard to the societal constitution of global governmentality, I investigate two partially overlapping cases, one on the globally focused Christian Right and the other on the faith based movement to "save Darfur".In the former case, I consider how norms, values, and feelings of care contribute to the facilitation and construction of geographical knowledge, which, in turn, helps to inform particular engagements with the space of Sudan. In the latter case, the question of caring for distant others is taken up from the perspective of the recent work of Giorgio Agamben, who ultimately posits the inherent need to circumvent sovereign power within any form of normative activism. Addressing this problem, I suggest the possibility of establishing alternative communities of care, which are not only grounded on a recognition of our global intersubjectivity, but also on our common predicament in the face of a universally prevalent sovereign power.

La surveillance est un concept central en soins infirmiers et ce, particulièrement à l’unité des soins intensifs. S’assurer que la condition du patient demeure stable ou s’améliore tout en assurant une surveillance continue est en fait la principale raison d’admission dans ce type d’unité. L’aménagement physique d’une unité de soins intensifs se compose typiquement d’un poste central et de lits ou chambres disposés autour de celui-ci. Au poste central se trouvent des moniteurs permettant aux infirmières de surveiller à distance la condition clinique des patients. La technologie, bien qu’étant considérée comme un outil essentiel dans la prestation des soins, peut donc limiter les contacts directs avec les patients. En effet, il est facile pour une infirmière de se fier aux données en évidence sur les moniteurs pour évaluer la condition d’un patient et ce, sans se rendre au chevet de celui-ci. Nous avons réalisé une ethnographie compte tenu de l’utilité de cette approche dans l’examen des pratiques d’une population donnée, à savoir le personnel infirmier exerçant aux soins intensifs. Elle nous a permis de saisir comment les infirmières exerçant dans ce milieu de soins incorporent la technologie dans leurs activités quotidiennes de surveillance des patients. Nous avons ensuite examiné dans quelle mesure ces activités contribuent à un processus d’objectivation de la personne, notamment lorsque celle-ci est inconsciente. Ce projet de recherche s’appuie sur le plan théorique sur les travaux de Giorgio Agamben, développés à partir de l’expérience humaine en camps de concentration. Les concepts d’état d’exception et de vie nue, en particulier, retiennent notre attention afin de théoriser certains processus infirmiers en lien avec la technologie aux soins intensifs. Ce choix théorique pour le moins radical repose sur la possibilité de comprendre une unité de soins intensifs en tant que version atténuée d’un espace au cœur duquel l’état d’exception peut être compris. Les résultats de cette étude montrent que les infirmières à l’unité des soins intensifs sont dépendantes de la haute technologie à leur disposition lorsqu’elles soignent leurs patients. Cependant, elles font valoir l’importance de leur rôle au chevet de la clientèle souffrant de conditions de santé instables. Les infirmières se montrent toutefois hésitantes quant à leur implication auprès des patients en fin de vie, notamment dans le processus de prise de décision. Selon notre cadre théorique, les infirmières affirment respecter la dimension bios de la personne malade, c'est-à-dire la façon dont celle-ci décide de vivre, guidée par ses valeurs, ses opinions, ses droits et sa liberté. Cela entraîne toutefois certains conflits avec des membres de l’équipe médicale qui ont des représentations autres des patients, représentations qui s’accordent davantage avec la dimension zoé dont discute Agamben. En dépit de ces différences, il convient de noter que la technologie avancée joue un rôle primordial dans la manière dont ces représentations se développent et influencent les dynamiques entre le personnel soignant, les patients et les familles.

This is a study of the relationship between the works of Giorgio Agamben and Jacques Derrida. It explains how the vantage point of Agamben's thought is achieved by rendering Derridean terminology inoperative. It is argued that this enactment of suspension with regards to Derrida is Agamben's way of undoing a theological structure of thought that philosophy has unknowingly appropriated. Agamben claims a position that is decidedly post-Derridean, and it is from this position that his sometimes baffling claims about philosophy and its tradition obtain their justification. The closure of the Derridean era and the inoperativity of Derridean terminology is sealed and traced by a messianic motif. Only Derrida can object to the naivety of Agamben's claims, as he did in his final seminar-series. For anyone else to make such objection would be to take the bait. This is because the apparently dizzying magisterial position that Agamben occupies makes sense only in a philosophical landscape wherein Derrida has become obsolete. However, this thesis will argue how Derrida's thought even in its desuetude continues to exert influence, now as a paradigm of language. As Agamben recalls in his essay “The Messiah and the Sovereign”: “[...] in the Jewish tradition the figure of the Messiah is double. Since the first century B.C.E.., the Messiah has been divided into Messiah ben Joseph and a Messiah ben David. The Messiah of the house of Joseph is a Messiah who dies, vanquished in the battle against the forces of evil; the Messiah of the house of David is the triumphant Messiah, who ultimately vanquishes Armilos and restores the kingdom” (Agamben 1999a, 173). The vanquished messianic force here represents Derrida's work that in its defeat releases its positive messianic twin, the thought of Agamben. In the first chapter of this thesis I will give an introduction to Agamben's thought specifically speaking to the motif of the messianic in its relation to infancy. In the second chapter the outline of the messianic exhaustion of the law of potentiality will be examined closely in the literary figure of Herman Melville's scribe Bartleby. In the third chapter it will be argued that in the philosophical constellation Bartleby's role as the paradigm of the self-capacity and passion of writing is fulfilled by Derrida. This is argument is presented against the background of the theme of life in philosophy. Furthermore, this chapter presents a close reading of Derrida's khōra essay as a counterpart to Agamben's text on Bartleby. Finally, in the fourth chapter, the positive gains of Agamben's thought are explored by looking at two messianic tableaus: life and writing. Life is explored the shape of a contingent “being”, a “creature” in the theological sense – yet one that has vanquished its theological condition of abandonment. In this sense, the modality of contingency is sought in a condition of being theologically disenchanted. Furthermore, passing beyond the Derridean paradigm of pharmacology, a new paradigm of writing is indicated.

The aim of this study is to understand the situation of Rohingya through the concept of statelessness and to illustrate the importance of citizenship in relation to human rights. The Rohingya minority has for a long period of time been victims of violence and discrimination by the Myanmar government and military. In 1982, all Rohingyas were deprived their Myanmar citizenship through a domestic law, which is in conflict with international human rights law. Various military operations, attacks, and attempts have been made to drive the Rohingya population out of the country. Consequently, as of 2019, nearly one million stateless Rohingyas are living in overcrowded camps in neighbouring Bangladesh. By applying the philosophical understandings and conceptualisations of Hannah Arendt and Giorgio Agamben, this study seeks answers to how it is possible to perform such acts of breaching human rights. Furthermore, a number of official conventions and principles are analysed to seek answers to how the international community are obligated to act prior, during, and after atrocities on humanity are performed. The main findings of this study are that these acts of violence have been possible due to the Rohingya populations’ statelessness. The sustainable development goals aim to ‘leave no one behind’ and several universal documents and principles are in place to protect humanity from such atrocities. Nevertheless, the international community has clearly failed when it comes to protect the Rohingya population. One important and significant step towards preventing future genocides and ethnic cleansings has been identified through this study – all individuals need to be ensured their fundamental human rights.

La surveillance est un concept central en soins infirmiers et ce, particulièrement à l’unité des soins intensifs. S’assurer que la condition du patient demeure stable ou s’améliore tout en assurant une surveillance continue est en fait la principale raison d’admission dans ce type d’unité. L’aménagement physique d’une unité de soins intensifs se compose typiquement d’un poste central et de lits ou chambres disposés autour de celui-ci. Au poste central se trouvent des moniteurs permettant aux infirmières de surveiller à distance la condition clinique des patients. La technologie, bien qu’étant considérée comme un outil essentiel dans la prestation des soins, peut donc limiter les contacts directs avec les patients. En effet, il est facile pour une infirmière de se fier aux données en évidence sur les moniteurs pour évaluer la condition d’un patient et ce, sans se rendre au chevet de celui-ci. Nous avons réalisé une ethnographie compte tenu de l’utilité de cette approche dans l’examen des pratiques d’une population donnée, à savoir le personnel infirmier exerçant aux soins intensifs. Elle nous a permis de saisir comment les infirmières exerçant dans ce milieu de soins incorporent la technologie dans leurs activités quotidiennes de surveillance des patients. Nous avons ensuite examiné dans quelle mesure ces activités contribuent à un processus d’objectivation de la personne, notamment lorsque celle-ci est inconsciente. Ce projet de recherche s’appuie sur le plan théorique sur les travaux de Giorgio Agamben, développés à partir de l’expérience humaine en camps de concentration. Les concepts d’état d’exception et de vie nue, en particulier, retiennent notre attention afin de théoriser certains processus infirmiers en lien avec la technologie aux soins intensifs. Ce choix théorique pour le moins radical repose sur la possibilité de comprendre une unité de soins intensifs en tant que version atténuée d’un espace au cœur duquel l’état d’exception peut être compris. Les résultats de cette étude montrent que les infirmières à l’unité des soins intensifs sont dépendantes de la haute technologie à leur disposition lorsqu’elles soignent leurs patients. Cependant, elles font valoir l’importance de leur rôle au chevet de la clientèle souffrant de conditions de santé instables. Les infirmières se montrent toutefois hésitantes quant à leur implication auprès des patients en fin de vie, notamment dans le processus de prise de décision. Selon notre cadre théorique, les infirmières affirment respecter la dimension bios de la personne malade, c'est-à-dire la façon dont celle-ci décide de vivre, guidée par ses valeurs, ses opinions, ses droits et sa liberté. Cela entraîne toutefois certains conflits avec des membres de l’équipe médicale qui ont des représentations autres des patients, représentations qui s’accordent davantage avec la dimension zoé dont discute Agamben. En dépit de ces différences, il convient de noter que la technologie avancée joue un rôle primordial dans la manière dont ces représentations se développent et influencent les dynamiques entre le personnel soignant, les patients et les familles.

This study aims to investigate how the U.S. military presence has become possible and why the U.S. military bases have concentrated in Okinawa. Since 1945, the U.S. military and the Japanese government have maintained U.S. military bases in Okinawa. U.S. military accidents and soldiers’ crimes have been serious problems in Okinawa. Moreover, Okinawans have not been protected from military violence by adequate judicial measures for over a half century. I employ the analytical insights of Michel Foucault and Giorgio Agamben to analyze archival and secondary documents and investigate historical and current U.S. military problems in Okinawa. Foucault’s insight allows me to analyze American rationalizing discourses and power relations that have contributed to the U.S. military presence and concentration on the Okinawa islands. The analytical insight of Giorgio Agamben is a useful reference to investigate juridical contradictions of U.S. military presence in Okinawa. I argue that the U.S. military and the Japanese government have attempted to make the American military presence in Okinawa legitimate through multiple tactics of governance. Given Okinawans’ persistent resistance against the U.S. military and the Japanese government, the U.S. military base presence does not seem wholly accepted in Okinawa. Nevertheless, the military burden has been imposed on Okinawans who are represented and treated by the U.S. military and the Japanese government as the insignificant “Other.” I argue that the analytical approaches that I develop in this study can be applicable to grasp patterns of modern domination in other cases of governance wherein political elites realize their interests by suspending the juridical rights of minority groups.