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Traditions The recent interest shown in religion and, specifically, Christianity, by otherwise non-religious thinkers has been something of a boon for theologians and the like-minded.
Even when such non-Christian appropriations of theology offer a presentation of Christianity radically different from received orthodoxy, the very fact that the effort has been made is often taken as a signal of the continuing preeminence of a largely traditional Christian thought and practice.
As Paul J. Because of this, their services can easily be enlisted for theology, since, as John Milbank has often suggested, it is theology alone that offers any real alternative.
It is this fracture between being and praxis that we see reflected in the discursive distinction between theology and oikonomia.
Glory is, according to Agamben, essentially the place where an attempt is made to suture these divisions, so as to assure the continued functioning of the theo-governmental machine.
The distinction between immanent trinity and economic trinity, as should be clear, repeats the divisions we have just mentioned and, in this sense, recapitulates the fundamental fracture between being and praxis that the theo-governmental machine attempts to suture. Nevertheless, despite this apparent identity, there is a real distinction to be had between immanent trinity and economic trinity, meaning that we should avoid either confusing the two or collapsing one into the other. What is at issue, rather, is the reciprocity between the two, the relationship between the immanent and the economic.
If Agamben is correct, the relationship between them is not so much thought as expressed doxologically, in the liturgical formalization of thanks, praise, and adoration. Otherwise put, it is in glory that immanent and economic trinity meet and disjunctively interpenetrate each other.
Although the thanks, praise, and adoration due to God presuppose the economy of salvation, an economy that, in turn, reflects glory, the relationship between immanent trinity and economic trinity remains essentially asymmetrical. However, the re-absorption of the economic into the immanent, of act into being, also exposes the essential vacuity of glory. But if the goal of all things is to become inoperative, to cease activity, then this also means that glory itself is really nothing more than inoperativity.
Behind glory is really nothing, which is another way of saying that the center of glory is empty. In order for the governmental machine to function, then, it has to seize this inoperativity and transpose it into glory, a transposition that simultaneously attempts to conceal the emptiness at its center. Although we find the image of the empty throne in various contexts, Agamben notes that its meaning culminates in Christianity, with the hetoimasia tou thronou.
In the Christian context, the empty throne does not refer primarily to regality, as may be the case in other contexts, but to glory: it sits prepared, awaiting the glory of God.
In other words, we must profane the empty throne, the symbol of glory, in order to make room for what Agamben tentatively calls eternal life. Rather, it refers to their separation into the sacred and the profane and the attention given towards this separation. The consecration of these objects removes them from the realm of normal, ordinary use, isolating them in a zone of inaccessibility that rests on the manufactured division between the sacred and the profane.
The paradigm for the passage from the profane to the sacred is, in the religious context, sacrifice, the act of which removes the victim from the profane sphere, giving the victim over to the realm of the divine. Indeed, for Agamben sacrifice represents separation in its pure form, and in this sense it can be understood as the apparatus that founds and maintains the division between the sacred and the profane. So understood the division between the sacred and the profane is far from absolute: it does not refer to any supposed metaphysical or natural qualities that inhere to certain objects but constitutes itself through the act of separation as such, meaning that virtually any object can become sacred, so long as set apart from the realm of normal use.
Being sacred or, conversely, profane, is only the result of passing an object from one sphere to the other. If, however, the division between the sacred and the profane relies on the act of separation as such, then it is always possible to return an object that has been made sacred to the realm of the profane.
We should not, however, confuse profanation, the return of an object to common use, with secularization. For Agamben klesis is not the messianic repetition of factical conditions or a calling to something more authentic or higher. So understood the messianic hos me coincides with profanation. Like the act of profanation with respect to the sacred, messianic klesis does not destroy factical conditions but reworks them from within through their neglect, which renders them inoperative.
Messianic life is profaned life, a life constituted in and through profanation. It is this profane life that gets transposed into glory, since the theo-governmental machine cannot function without it. Nevertheless, we should not confuse this appeal with theology either, at least in the strict sense of the term.
But Agamben attempts to read these and similar notions by isolating them from the ways in which they have functioned in the theo-governmental apparatus, putting them to a new use. If Agamben claims to find an essential inoperativity at work in theology, it is because this inoperativity itself has been rendered inoperative through the act of profanation, the profanation of the empty throne.
Neither theology or an anti-theology, it is, rather, what I could call a non-non-theology or, if you will, a non-non-Christianity. The messianic announcement comes out against the ways in which the law divides Jew from non-Jew, but it does not do so through the establishment of a new, universal identity. The messianic announcement, then, is neither the dissolution of identity nor the establishment of a new identity; it is, rather, a specific type of ignorance with respect to factical conditions, an ignorance that deactivates factical conditions and returns them to inoperativity.
Similar to the way in which the messianic announcement neutralizes factical conditions through the as not, Agamben uses theology as not using it but also as not-not-using it.
A non-non-theology certainly cannot take the form of glory, either theoretically or doxologically in thanks, praise, and adoration. Rather, a non-non-theology or, put differently, a profane theology must render its objects inoperative. If theology has traditionally constituted itself through glory, in the attention it gives to divine being and economy, perhaps a profane theology would constitute itself through ignorance and neglect.
Account Options Sign in. Il testo termina con due saggi molto interessanti, che mostrano come questo lungo discorso legato a questioni teologiche antiche sia facilmente applicabile a questioni moderne: It was as if the Trinity amounted to nothing more than a problem of managing and governing the heavenly house and the world. This is then followed by Remnants of Auschwitz: The issue is that somewhere a chiasmus slips into the apologetics: If power is essentially government, why does it need glory, that is, the ceremonial and liturgical apparatus that has always accompanied it? For Agamben, Peterson was right to seek a demolition of a certain kind of monarchical political theology, but completely misses the possi- bility of an economic one. Canadian Journal of Cultural Studies.
Performing Profanation: Giorgio Agamben’s Non-Non-Christianity
Traditions The recent interest shown in religion and, specifically, Christianity, by otherwise non-religious thinkers has been something of a boon for theologians and the like-minded. Even when such non-Christian appropriations of theology offer a presentation of Christianity radically different from received orthodoxy, the very fact that the effort has been made is often taken as a signal of the continuing preeminence of a largely traditional Christian thought and practice. As Paul J. Because of this, their services can easily be enlisted for theology, since, as John Milbank has often suggested, it is theology alone that offers any real alternative.
GIORGIO AGAMBEN THE KINGDOM AND THE GLORY PDF
Biography Giorgio Agamben b. His unique readings of literature, literary theory, continental philosophy, political thought, religious studies, and art have made him one of the most innovative thinkers of our time. Agamben was educated in law and philosophy at the University of Rome, where he wrote an unpublished doctoral thesis on the political thought of Simone Weil. Much of his work is an elaborate and recursive engagement with the issues introduced into Western philosophy by the enigmatic work of Benjamin. Hegel, Carl Schmitt, and Sigmund Freud, among others, is clear and profound. The breadth of his scholarship, in concert with the critical precision of his readings and interpretations, contributes to the challenging density of his work.
Dogal Books by Giorgio Agamben. Find it on Scholar. Questi dovrebbero essere frutto degli angeli, considerati come degli amministratori del potere divino, capaci di sospendere le agaben quando necessario, per far fronte a casi kindgom. A Theological Symbol for Asians? The weirdest book on Trinitarian history you will ever read. Refresh and try again.