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Giorgio Agamben

The Kingdom and the Glory

The renowned philosopher expounds on the ideas he introduced in Homo Sacer with this analysis of the theological foundations of political power.
In the early centuries of the Church, in order to reconcile monotheism with God’s threefold nature, the doctrine of Trinity was introduced in the guise of an economy of divine life. It was as if the Trinity amounted to nothing more than a problem of managing and governing the heavenly house and the world.
In The Kingdom and the Glory, Agamben shows that this theological-economic paradigm unexpectedly lies at the origin of many of the most important categories of modern politics. Its influence ranges from the democratic theory of the division of powers to the strategic doctrine of collateral damage, and from the invisible hand of Smith’s liberalism to ideas of order and security.
Agamben also demonstrates that modern power is not only government but also glory, and that the ceremonial, liturgical, and acclamatory aspects that we have regarded as vestiges of the past actually constitute the basis of Western power. Through a fascinating analysis of liturgical acclamations and ceremonial symbols of power—the throne, the crown, purple cloth, the Fasces, and more—Agamben develops an original genealogy that illuminates the startling function of consent and of the media in modern democracies.
482 бумажные страницы
Дата публикации оригинала
2011
Год выхода издания
2011
Издательство
Stanford University Press
Переводчики
Lorenzo Chiesa, Matteo Mandarini
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Цитаты

  • alopezrobinsonцитирует6 лет назад
    Here, the debate is compromised by the presupposition that there are two different and incompatible meanings of the term oikonomia, the first referring to the incarnation and the revelation of God in time, and the second concerning the procession of the persons within the deity
  • alopezrobinsonцитирует6 лет назад
    These “economic” relations (Aristotle emphasizes their diversity: ibid., 1259a–b) are linked by a paradigm that we could define as “administrative” [“gestionale”], and not epistemic: in other words, it is a matter of an activity that is not bound to a system of rules, and does not constitute a science in the proper sense (Aristotle writes that “the term ‘head of the family’ [despotēs] does not refer to a science [epistēmēn] but to a certain way of being”: ibid.,
  • alopezrobinsonцитирует6 лет назад
    God is the presupposition of power [ . . . ] to act in the cosmos, but precisely for this reason he is not power
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