spectacle, enclosure, togetherness

"Today, in the era of the complete triumph of the spectacle, what can be reaped from the heritage of Debord? It is clear that the spectacle is language, the very communicativity or linguistic being of humans. This means that a fuller Marxian analysis should deal with the fact that capitalism (or any other name one wants to give the process that today dominates world history) was directed not only toward the expropriation of productive activity, but also and principally toward the alienation of language itself, of the very linguistic and communicative nature of humans, of that logos which one of Heraclitus's fragments identified as the Common. The extreme form of this expropriation of the Common is the spectacle, that is, the politics we live in. But this also means that in the spectacle our own linguistic nature comes back to us inverted. This is why (precisely because what is being expropriated is the very possibility of a common good) the violence of the spectacle is so destructive; but for the same reason the spectacle retains something like a positive possibility that can be used against it." — Giorgio Agamben, The Coming Community, p. 80

iwishi, olympian

"It is essential at any rate that the human community comes to be defined here, in contrast to the animal community, through a living together that is not defined by the participation in a common substance, but rather by a sharing that is purely existential, a con-division that, so to speak, lacks an object: friendship, as the con-sentiment of the pure fact of being. Friends do not share something (birth, law, place, taste): they are shared by the experience of friendship. Friendship is the con-division that precedes every division, since what has to be shared is the very fact of existence, life itself. And it is this sharing without an object, this original con-senting, that constitutes the political." — Giorgio Agamben, What is an Apparatus?, p. 36


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