Eighty years ago, Ettore Majorana, a brilliant student of Enrico Fermi, disappeared under mysterious circumstances while going by ship from Palermo to Naples. How is it possible that the most talented physicist of his generation vanished without leaving a trace? It has long been speculated that Majorana decided to abandon physics, disappearing because he had precociously realized that nuclear fission would inevitably lead to the atomic bomb. This book advances a different hypothesis. Through a careful analysis of Majorana's article "The Value of Statistical Laws in Physics and Social Sciences," which shows how in quantum physics reality is dissolved into probability, and in dialogue with Simone Weil's considerations on the topic, Giorgio Agamben suggests that, by disappearing into thin air, Majorana turned his very person into an exemplary cipher of the status of the real in our probabilistic universe. In so doing, the physicist posed a question to science that is still awaiting an answer: What is Real?

In attempting to answer the question posed by this book's title, Giorgio Agamben does not address the idea of philosophy itself. Rather, he turns to the apparently most insignificant of its components: the phonemes, letters, syllables, and words that come together to make up the phrases and ideas of philosophical discourse. A summa, of sorts, of Agamben's thought, the book consists of five essays on five emblematic topics: the Voice, the Sayable, the Demand, the Proem, and the Muse. In keeping with the author's trademark methodology, each essay weaves together archaeological and theoretical investigations: to a patient reconstruction of how the concept of language was invented there corresponds an attempt to restore thought to its place within the voice; to an unusual interpretation of the Platonic Idea corresponds a lucid analysis of the relationship between philosophy and science, and of the crisis that both are undergoing today. In the end, there is no universal answer to what is an impossible or inexhaustible question, and philosophical writing-a problem Agamben has never ceased to grapple with-assumes the form of a prelude to a work that must remain unwritten.

Why has power in the West assumed the form of an "economy," that is, of a government of men and things? If power is essentially government, why does it need glory, that is, the ceremonial and liturgical apparatus that has always accompanied it?
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. Agamben shows that, when combined with the idea of providence, this theological-economic paradigm unexpectedly lies at the origin of many of the most important categories of modern politics, from the democratic theory of the division of powers to the strategic doctrine of collateral damage, from the invisible hand of Smith's liberalism to ideas of order and security.
But the greatest novelty to emerge from "The Kingdom and the Glory " is 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. With this book, the work begun with "Homo Sacer" reaches a decisive point, profoundly challenging and renewing our vision of politics.

This collection provides English readers with a critical update on current debates on biopolitics in and around Italian thought. More than a decade after the publication of seminal books such as Agamben's Homo Sacer and Hardt and Negri's Empire, the names of, among others, Roberto Esposito, Paolo Virno, Christian Marazzi, and Andrea Fumagalli have recently been brought to the attention of Anglophone scholars and political activists. Several authors have rightly emphasised the evanescent character of biopolitics, and the difficulty in providing a definition of it that could embrace all the conflicting theories of its most celebrated critics and supporters. The present collection is structured around the basic contention that bio-economy, human nature, and Christianity are the three visible contemporary manifestations of the theoretical object/problem of biopolitics in, respectively, Italian post-workerist economics, post-Marxist philosophical anthropology, and post-structuralist ontology. This book was originally published as a special issue of Angelaki.

This collection provides English readers with a critical update on current debates on biopolitics in and around Italian thought. More than a decade after the publication of seminal books such as Agamben's Homo Sacer and Hardt and Negri's Empire, the names of, among others, Roberto Esposito, Paolo Virno, Christian Marazzi, and Andrea Fumagalli have recently been brought to the attention of Anglophone scholars and political activists. Several authors have rightly emphasised the evanescent character of biopolitics, and the difficulty in providing a definition of it that could embrace all the conflicting theories of its most celebrated critics and supporters. The present collection is structured around the basic contention that bio-economy, human nature, and Christianity are the three visible contemporary manifestations of the theoretical object/problem of biopolitics in, respectively, Italian post-workerist economics, post-Marxist philosophical anthropology, and post-structuralist ontology. This book was originally published as a special issue of Angelaki.

In attempting to answer the question posed by this book's title, Giorgio Agamben does not address the idea of philosophy itself. Rather, he turns to the apparently most insignificant of its components: the phonemes, letters, syllables, and words that come together to make up the phrases and ideas of philosophical discourse. A summa, of sorts, of Agamben's thought, the book consists of five essays on five emblematic topics: the Voice, the Sayable, the Demand, the Proem, and the Muse. In keeping with the author's trademark methodology, each essay weaves together archaeological and theoretical investigations: to a patient reconstruction of how the concept of language was invented there corresponds an attempt to restore thought to its place within the voice; to an unusual interpretation of the Platonic Idea corresponds a lucid analysis of the relationship between philosophy and science, and of the crisis that both are undergoing today. In the end, there is no universal answer to what is an impossible or inexhaustible question, and philosophical writing-a problem Agamben has never ceased to grapple with-assumes the form of a prelude to a work that must remain unwritten.

Why has power in the West assumed the form of an "economy," that is, of a government of men and things? If power is essentially government, why does it need glory, that is, the ceremonial and liturgical apparatus that has always accompanied it?
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. Agamben shows that, when combined with the idea of providence, this theological-economic paradigm unexpectedly lies at the origin of many of the most important categories of modern politics, from the democratic theory of the division of powers to the strategic doctrine of collateral damage, from the invisible hand of Smith's liberalism to ideas of order and security.
But the greatest novelty to emerge from "The Kingdom and the Glory " is 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. With this book, the work begun with "Homo Sacer" reaches a decisive point, profoundly challenging and renewing our vision of politics.

What is at stake in literature? Can we identify the fire that our stories have lost, but that they strive, at all costs, to rediscover? And what is the philosopher's stone that writers, with the passion of alchemists, struggle to forge in their word furnaces? For Giorgio Agamben, who suggests that the parable is the secret model of all narrative, every act of creation tenaciously resists creation, thereby giving each work its strength and grace. The ten essays brought together here cover works by figures ranging from Aristotle to Paul Klee and illustrate what urgently drives Agamben's current research. As is often the case with his writings, their especial focus is the mystery of literature, of reading and writing, and of language as a laboratory for conceiving an ethico-political perspective that places us beyond sovereign power.

Elvio Fachinelli (1928-1989) was a leading Italian psychoanalyst whose clinical, theoretical, and activist work resonated well beyond his discipline. In The Still Arrow, Fachinelli launches an interdisciplinary investigation ranging from anthropology to politics, and from the history of religions to the critique of ideology. Originally published in 1979, this book displays Fachinelli's eclectic methodology. The Still Arrow goes against Freud's attempt in Totem and Taboo to equate individual psycho-libidinal predicaments with those of whole societies. Yet, it argues that the difference between the two always remains one of degree, not of principle. The vexing problem of their relation is approached through an interrogation of time. From a psychoanalytic standpoint, individual obsessional neurosis is firmly connected to a repudiation of death. But, Fachinelli argues, comparable temporal strategies are also present at the group level, in disparate social and historical contexts, for instance, in the archaic transformation of the dead into ancestors and in what he names 'the fascist phenomenon'. From this perspective, history is not just the sum of all possible histories but also of impossible ones. Fachinelli delineates an innovative knowledge of time which brings together apparently distant events into a characteristic series. This first English translation of a book by Fachinelli, The Still Arrow introduces a major critical European voice to the larger readership.

Eighty years ago, Ettore Majorana, a brilliant student of Enrico Fermi, disappeared under mysterious circumstances while going by ship from Palermo to Naples. How is it possible that the most talented physicist of his generation vanished without leaving a trace? It has long been speculated that Majorana decided to abandon physics, disappearing because he had precociously realized that nuclear fission would inevitably lead to the atomic bomb. This book advances a different hypothesis. Through a careful analysis of Majorana's article "The Value of Statistical Laws in Physics and Social Sciences," which shows how in quantum physics reality is dissolved into probability, and in dialogue with Simone Weil's considerations on the topic, Giorgio Agamben suggests that, by disappearing into thin air, Majorana turned his very person into an exemplary cipher of the status of the real in our probabilistic universe. In so doing, the physicist posed a question to science that is still awaiting an answer: What is Real?

A philosophical exploration of what capitalistic societies truly mean for the individual. A short vade mecum for unrepentant materialism, The Idea of World collects three essays by Italian philosopher Paulo Virno that are intricately wrapped around one another. The first essay, "Mundanity," tries to clarify what the term "world," as referred to as the perceptual and historical context of our existence, means-both with and against Kant and Wittgenstein. How should we understand expressions such as "worldly people," "the course of the world," or "getting by in this world"? The second, "Virtuosity and Revolution," is a minor political treatise. Virno puts forward a set of concepts capable of confronting the magnetic storm that has knocked out the compasses that every reflection on the public sphere has relied on since the seventeenth century. The third, "The Use of Life", is the shorthand delineation of a research program on the notion of use. What exactly are we doing when we use a hammer, a time span, or an ironic sentence? And, above all, what does the use of the self-of one's own life, which lies at the basis of all uses-amount to in human existence? Presenting his ideas in three distinct vignettes, Virno examines how the philosophy of language, anthropology, and political theory are inextricably linked.

Agamben charts a journey that ranges from poems of chivalry to philosophy, from Yvain to Hegel, from Beatrice to Heidegger. An ancient legend identifies Demon, Chance, Love, and Necessity as the four gods who preside over the birth of every human being. We must all pay tribute to these deities and should not try to elude or dupe them. To accept them, Giorgio Agamben suggests, is to live one's life as an adventure-not in the trivial sense of the term, with lightness and disenchantment, but with the understanding that adventure, as a specific way of being, is the most profound experience in our human existence. In this pithy, poetic, and compelling book, Agamben maps a journey from poems of chivalry to philosophy, from Yvain to Hegel, from Beatrice to Heidegger. The four gods of legend are joined at the end by a goddess, the most elusive and mysterious of all: Elpis, Hope. In Greek mythology, Hope remains in Pandora's box, not because it postpones its fulfillment to an invisible beyond but because somehow it has always been already satisfied. Here, Agamben presents Hope as the ultimate gift of the human adventure on Earth.

This volume brings together essays by different generations of Italian thinkers which address, whether in affirmative, problematizing or genealogical registers, the entanglement of philosophical speculation and political proposition within recent Italian thought. Nihilism and biopolitics, two concepts that have played a very prominent role in theoretical discussions in Italy, serve as the thematic foci around which the collection orbits, as it seeks to define the historical and geographical particularity of these notions as well their continuing impact on an international debate. The volume also covers the debate around 'weak thought' (pensiero debole), the feminist thinking of sexual difference, the re-emergence of political anthropology and the question of communism. The contributors provide contrasting narratives of the development of post-war Italian thought and trace paths out of the theoretical and political impasses of the present-against what Negri, in the text from which the volume takes its name, calls 'the Italian desert'.

Countering the call by some "pro-Lacanians" for an end to the exegesis of Lacan's work--and the dismissal by "anti-Lacanians" of Lacan as impossibly impenetrable--Subjectivity and Otherness argues for Lacan as a "paradoxically systematic" thinker, and for the necessity of a close analysis of his texts. Lorenzo Chiesa examines, from a philosophical perspective, the evolution of the concept of subjectivity in Lacan's work, carrying out a detailed reading of the Lacanian subject in its necessary relation to otherness according to Lacan's orders of the Imaginary, the Symbolic, and the Real. Chiesa emphasizes the continuity underlying apparently incompatible phases of Lacan's examination of the subject, describing Lacan's theory as a consistent philosophical system--but one that is constantly revised and therefore problematic. Chiesa analyzes each "old" theory of the subject within the framework of a "new" elaboration and reassesses its fundamental tenets from the perspective of a general psychoanalytic discourse that becomes increasingly complex. From the 1960s on, writes Chiesa, the Lacanian subject amounts to an irreducible lack that must be actively confronted and assumed; this "subjectivized lack," Chiesa argues further, offers an escape from the contemporary impasse between the "death of the subject" alleged by postmodernism and a return to a traditional "substantialist" notion of the subject. An original treatment of psychoanalytic issues, Subjectivity and Otherness fills a significant gap in the existing literature on Lacan, taking seriously the need for a philosophical investigation of Lacanian concepts.Lorenzo Chiesa is a Lecturer at the School of European Culture and Languages, University of Kent, United Kingdom. He has published numerous journal articles and book chapters on Lacanian theory.

The giant of Ljubljana marshals some of the greatest thinkers of our age in support of a dazzling re-evaluation of Jacques Lacan.
It is well known that Jacques Lacan developed his ideas in dialogue with major European thought and art, past and present. Yet what if there is another frame of reference, rarely or never mentioned by Lacan, which influenced his thinking, and is crucial to its proper understanding? Zizek focuses on Lacan's "silent partners," those who provide a key to Lacanian theory, discussing his work in relation to the Pre-Socratics, Diderot, Hegel, Nietzsche, Holderlin, Wagner, Turgenev, Kafka, Henry James, Artaud and Kiarostami.
As Zizek says, "The ultimate aim of the present volume is to instigate a new wave of Lacanian paranoia: to push readers to engage in the work of their own and start to discern Lacanian motifs everywhere, from politics to trash culture, from obscure ancient philosophers to contemporary Iranian filmmakers."
Contributors include Alain Badiou, Bruno Bosteels, Joan Copjec, Mladen Dolar, Fredric Jameson, Silvia Ons, and Alenka Zupancic.

The principal motif that runs throughout The Virtual Point of Freedom is a confrontation with the discourse of freedom, or, more specifically, the falsely transgressive ideal of a total emancipation that would know no constraints. Far from delineating a supposed "subject of freedom" that would allegedly overcome alienation once and for all, the seven chapters in Chiesa's book seek to unfold an innovative reading of the dialectical coincidence between dis-alienation and re-alienation in politics, aesthetics, and religion, using psychoanalysis as a privileged critical tool. Topics include Pier Paolo Pasolini's attack on the visual and biological degeneration of bodies brought about by pleasure-seeking "liberal" consumerism, Giorgio Agamben's and Slavoj Zizek's conflicting negotiations with the Christian tradition of "poverty" and "inappropriateness"as potential redemption, and Alain Badiou's inability to develop a philosophical anthropology that could sustain a coherent politics of emancipation. The book concludes by sketching out the figure of the partisan, a subject who makes it possible toconceive of an intersection between provisional morality and radical politics.

What is at stake in literature? Can we identify the fire that our stories have lost, but that they strive, at all costs, to rediscover? And what is the philosopher's stone that writers, with the passion of alchemists, struggle to forge in their word furnaces? For Giorgio Agamben, who suggests that the parable is the secret model of all narrative, every act of creation tenaciously resists creation, thereby giving each work its strength and grace. The ten essays brought together here cover works by figures ranging from Aristotle to Paul Klee and illustrate what urgently drives Agamben's current research. As is often the case with his writings, their especial focus is the mystery of literature, of reading and writing, and of language as a laboratory for conceiving an ethico-political perspective that places us beyond sovereign power.

A philosophical examination of the treatment of logic and God in Lacan's later psychoanalytic theory. In The Not-Two, Lorenzo Chiesa examines the treatment of logic and God in Lacan's later work. Chiesa draws for the most part from Lacan's Seminars of the early 1970s, as they revolve around the axiom "There is no sexual relationship." Chiesa provides both a close reading of Lacan's effort to formalize sexual difference as incompleteness and an assessment of its broader implications for philosophical realism and materialism. Chiesa argues that "There is no sexual relationship" is for Lacan empirically and historically circumscribed by psychoanalysis, yet self-evident in our everyday lives. Lacan believed that we have sex because we love, and that love is a desire to be One in face of the absence of the sexual relationship. Love presupposes a real "not-two." The not-two condenses the idea that our love and sex lives are dictated by the impossibility of fusing man's contradictory being with the heteros of woman as a fundamentally uncountable Other. Sexual liaisons are sustained by a transcendental logic, the so-called phallic function that attempts to overcome this impossibility. Chiesa also focuses on Lacan's critical dialogue with modern science and formal logic, as well as his dismantling of sexuality as considered by mainstream biological discourse. Developing a new logic of sexuation based on incompleteness requires the relinquishing of any alleged logos of life and any teleological evolution. For Lacan, the truth of incompleteness as approached psychoanalytically through sexuality would allow us to go further in debunking traditional onto-theology and replace it with a "para-ontology" yet to be developed. Given the truth of incompleteness, Chiesa asks, can we think such a truth in itself without turning incompleteness into another truth about truth, that is, into yet another figure of God as absolute being?