%0 Journal Article
%T 阿甘本的“生命政治”及其与福柯思想的歧异
%A 莫伟民
%J 复旦学报(社会科学版)
%D 2017
%X 自然生命一旦政治化,政治就成为生命政治。阿甘本和福柯各自从不同的视角探讨了生命权力与生命体之间的复杂关系问题。阿甘本把自然生命—政治生命、赤裸生命—政治生存这样的二元对立视为整个西方政治基础的原初结构,强调现代政治的关键并非如福柯所说的仅仅是在常态下生命权力对生命体进行算计,而是伴随普遍的例外状态变成常态的进程,原先处于边缘地位的赤裸生命逐渐占据政治领域的核心。“生命政治”实质上就是“死亡政治”。通过概述和论析阿甘本“赤裸生命”、“神圣人”、“极权主义批判”等方面的理论及其与福柯相关思想之间的主要差异,本文得出的结论是:阿甘本并未如他所愿地“矫正”或至少“完成”了福柯的生命政治论题,而是偏离了福柯生命政治的理论轨道,而此种偏离又具有其相应的积极效应和消极后果。</br>Abstract：Once the natural life (le zoé) is politicized, politics becomes biopolitics. Agamben and Foucault explored the complex relationship between the biopower and the life body from their perspectives. Agamben viewed the dualist opposition, such as the natural life/political life, bare life/political existence, as the original structure of the foundation of the whole Western politics, emphasizing that the key to modern politics is not merely the biopower's calculation of life body in normal state, just as Foucault said, but the bare life which is originally marginal gradually occupying the core of the political field, with the process of the universal state of exception's becoming the state of normal. The biopolitics is in reality the thanatopolitics. By summarizing and analyzing Agamben's theories of “bare life,” “Homo sacer,” “critique of totalitarianism” and their main differences from Foucault's relevant thoughts, the paper makes a conclusion: Agamben didn't, as he wished to, “correct” or at least “finish” Foucault's biopolitical theme, but deviated from the theoretical orbit of Foucault's biopolitics, and this deviation has both positive effects and negative results.
%K 生命政治
%K 死亡政治
%K 赤裸生命
%K 阿甘本
%K 福柯&lt
%K /br&gt
%K biopolitics
%K thanatopolitics
%K bare life
%K Giorgio Agamben
%K Michel Foucault
%U http://www.fdwkxb.fudan.edu.cn/CN/abstract/abstract2189.shtml