Source: Essays in the Philosophy of Language, 1967, p. 20-21
“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 dominated 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' 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 of our own linguistic nature comes back to us inverted. This is why (precisely because what is being expropriated is the very possibility of common good) the violence of the spectacle is so destructive; but for the same reason the spectacle remains something like a positive possibility that can be used against it.”
Source: The Coming Community (1993), Ch. 18 : Shekinah
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Giorgio Agamben 6
Italian philosopher 1942Related quotes
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Source: Talking Science: Language, Learning, and Values. 1990, p. 175-6; as cited in: Hanuscin & Lee (2010)
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As quoted in The Life of Benito Mussolini, Margherita Sarfatti, London: UK. Thornton Butterworth, Ltd., 1926, p. 261, remarks made at the end of 1920. https://archive.org/stream/in.ernet.dli.2015.173841/2015.173841.The-Life-Of-Benito-Mussolini_djvu.txt
1920s
As cited in Schaff (1962;7).
"Comments on Semantics", 1952
Part 1, Ch. 1, § 1.
The Origins of Totalitarianism (1951)
Context: Persecution of powerless or power-losing groups may not be a very pleasant spectacle, but it does not spring from human meanness alone. What makes men obey or tolerate real power and, on the other hand, hate people who have wealth without power, is the rational instinct that power has a certain function and is of some general use. Even exploitation and oppression still make society work and establish some kind of order. Only wealth without power or aloofness without a policy are felt to be parasitical, useless, revolting, because such conditions cut all the threads which tie men together. Wealth which does not exploit lacks even the relationship which exists between exploiter and exploited; aloofness without policy does not imply even the minimum concern of the oppressor for the oppressed.
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