The Biopolitics Research Of Agamben’s Community Thought

Community is an important carrier of human interdependence and common communication.In fact,the development process of human history,in a sense,is the process of human continuous exploration and construction of "more worthy" community.We can see that from Plato,Aristotle,Hobbes,Locke and Rousseau,to Marx and so on,all these great thinkers regard community as their key thinking orientation.The same is true for Agamben.However,Agamben’s contribution is that in addition to the existing community analysis model,Agamben has opened a new and very important analysis model-biopolitics analysis model.Agamben tried to see through the structural crisis of the human community with the analysis mode of biopolitics,and thus revealed the unfair,unjust and unfree situation of life for a long time.In Agamben’s view,this kind of analysis mode,that is,to look at the structural crisis of human community through the critical discourse of biopolitics,is a blind area ignored and left by the existing analysis mode of human community.The supplement to this blind area is the strong "problem consciousness" in Agamben’s critical discourse of biopolitics.Otherwise,we can’t give a more pertinent response to many horrible facts(such as the reappearance of concentration camps)in today’s era.The construction of Agamben’s critical discourse on biopolitics strictly follows his "philosophical archaeology","paradigm" and "Signature Theory" in methodology.In the conscious use of this methodology,Agamben reveals the critical discourse of biopolitics which is different from that of Foucault,Negri and Hart,and creatively produces many derivative terms(such as Sovereign power,exceptional state,bare life,homo sacer,etc.),so as to guide it to the analysis of the structural character pattern of human community.Among them,Agamben’s so-called structure of human community is the formula of the form of legal power: Law + exception of law.Among them,the latter is the structural spillover of the former.Although this spillover is necessary,it also causes crisis consequences.In fact,Agamben used the biopolitics practice in the form of legal power to see through the structure of human community.In many texts,Agamben emphasizes the close relationship between this form of legal right and the human community.For example,in the “State of Exception”,Agamben agrees that every community is made up of Archon,the person who receives the order,and the third element,the law.In the “Means without End: Notes on Politics”,Agamben also admits that community and power are closely related to each other,because the combination of community principle and all power is a function of the inevitable potential characteristics of all communities.It is the nature of sovereign power and other natural exceptions to law that constructs the paradoxical structure of human community,that is,it establishes itself from the outside and supports the internal conventional law,but at the same time claims that there is no outside,so that life is firmly controlled,captured,expropriated and enslaved by this paradoxical structure.It is worth noting that the theoretical background of Agamben’s perspective of the structure of human community from the form of legal power is religious theology.Or rather,Agamben had benefited from the subversive thinking of religious theology,which marked the structure and character of human community with the formula of legal power.In Agamben ’s view,the concept of“sacre”,which originally belonged to religious theology,is not a beautiful and lofty image,but a violent exclusion and separation mechanism.In the field of religious theology,the gods exclude and separate the worldly things from the field of "human law" through the violent practice of sacrifice,so as to deliver them to the field of "divine law",so that the gods can have absolute,unique and privileged possession of the worldly things."Divine law" is just the necessary exception of "secular law" or "human law",the former supporting the latter.Agamben found that in the real field of legal power,the specific operation mechanism of legal power itself is actually the secularization of sacred mechanism,which makes the transcendence and authority of legal power itself explained by theological paradigm.Because the operation mechanism of sovereign power imitates the sacred mechanism in essence,and it also points to the outside of the secular conventional law,which is no longer the "divine law" of the kingdom of heaven,but the "impossible" space in reality-the exceptional state.In the exceptional state,sovereignty,like the gods,obtains a kind of privileged use and possession of things.Sovereignty is not bound by the normal law,but it is bound by the normal law,because it is a "living law" and has the "legitimate" power to interrupt itself and open exceptions.In this way,the structural formula of human community: Law + exception of law,is formed.The latter also provides universal support for the former,just as the sacred provides universal support for the secular world.Therefore,sovereignty is just the spokesperson of the gods in the real world,and the specific operation mechanism of sovereignty is just the secularization of the sacred mechanism.Agamben believes that this structural formula always exists in the process of historical deduction of human community.Based on this,we use this structural formula as a clue to outline the structural pattern of identity from the ancient community to the modern capitalist community,and correspondingly reveal the specific manifestations of bare life in different historical periods,so as to confirm the extreme paradox and crisis of this structural pattern and the necessity to reverse it.Otherwise,according to Agamben’s judgment,we can only live in a concentration camp community.Because,in the process of historical deduction,no matter how much renovation and change it has taken place in form,the essence of sovereign power-exceptional Governance-remains unchanged.We can see that from the “vitae necisque potestas”in the ancient community,to the people’s sovereignty in the modern capitalist community,and the landscape sovereignty presented in the landscape era,they all follow the governance mode of law exception.In other words,no matter what face political sovereignty displays,the sacred mechanism of secularization is always present,which means that its violent face has never changed.Only in this way can its absolute,authoritative and unique power be released without limit.Therefore,under the framework of political supremacy,the structural pattern of human community is always the exception of law + law.So in this sense,Agamben refused to accept that the problem we are facing is a "new" problem,but an "old" problem that has been hidden for more than 2000 years and has not been fundamentally solved.This is where Agamben’s deep concern lies.In the face of such a reality,Agamben tried his best to plan "the coming community".In Agamben’s view,there is no such paradoxical structure in "the coming community".Life can obtain the value of freedom "as it is".In order to reach "the coming community",Agamben thought that the bare life in reality,that is,the life captured in the paradoxical structure,needs the support of a kind of "non potential" consciousness.The consciousness of "non potential" is the consciousness that has the ability to say "no".It is also the highest potential that "can not" be realized.It is not only the insight into the mystery of the operation of the existing legal power machine,but also the courage to break through the established knowledge framework and behavior paradigm.The realization of the "non potential" consciousness in the specific politicized action shows the profanare of the sacred mechanism.What Agamben’s profanare plan diagnoses is the sacred mechanism,which ignores and ignores the separation structure of the sacred mechanism with the specific behavior posture of inaction and unreality,making it stagnant and ineffective.In this way,through the politicized operation of the profanare program,Agamben believed that "the coming community " would be open to us in the "contraction" of the messianic current time,in which politics represented real politics and life represented real life-“Whatever beings”.After reviewing Agamben’s biopolitics criticism of human community and radical messianism reconstruction,we must see the real shining point of Agamben’s Thought on the one hand,and see its shortcomings on the other hand.His shortcomings are that he ignored the profundity of Marx’s critical paradigm of political economy,thus he lost the real "yardstick" in the planning of a new community and fell into the political nihilism of Messianism.In fact,the critical paradigm of political economy established by Marx can not only provide a more solid foundation for Agamben’s ’s biopolitical critical theory on the basis of reality,but also provide a realistic destination for Agamben’s "the coming community" – “real community.” Otherwise,Agamben’s structural criticism of the existing human community can only be a semi and incomplete criticism,and his salvation road will always be indulged in imagination and unable to extricate himself.Although Agamben is in favor of tracing the contemporary practical problems back to ancient historical and religious myths to seek answers,the contemporary practical problems controlled by capital can never be ignored or even replaced by the former.Marx’s focus lies in the latter,that is,the profound analysis of capital.Therefore,we can’t use Agamben’s thought unconditionally,but we must critically test,correct,dig deeply and promote it under the guidance of Marxist theory,so as to make it truly open.