![]() ![]() First, I delineate how Homo Sacer (1998) conforms to Schmitt's politico-theological perspective of the state of exception as a secularized form of miraculous divine intervention. I identify two approaches to the state of exception. I will question the assumption of continuity by examining Agamben's theory of the state of exception. As a result, secondary literature tends to focus either on the earlier volumes of the Homo Sacer project and mention the others only in passing or vice versa. The first chapter of State of Exception (2005), for example, is called "The State of Exception as a Paradigm of Government," while Agamben proclaims in a lecture some years later that "in order to understand the peculiar governmentality under which we live, the paradigm of the state of exception is not entirely adequate" (2014). Commentators rarely question this assumption of continuity, which is odd given Agamben's long career and some statements to the contrary. Agamben himself encourages such a reading by making explicit links between recent and earlier works. Giorgio Agamben's philosophy is frequently treated as continuous throughout his career. ![]()
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