评析阿甘本的潜能政治:乐观主义与实践困境——从阿甘本解读《抄写员巴特比》入手

An Analysis of Agamben’s Potential Politics:Optimism and Practical Dilemma——Starting with Agamben’s Interpretation of Bartleby

阿甘本试图构建一个缝合“生命”与“形式”的潜能本体论以扭转“死亡政治”。他以文学人物“巴特比”为潜能生命的典范,从巴特比的“我宁愿不”“不作为”中挖掘出主体内在性的抵抗力量,将对生命政治的批判和生命的救赎落脚于一个新型结构化的潜能生命,发展了一种肯定性的、乐观主义的政治哲学。“巴特比式的政治”作为一个范式,也是当代左翼思想家构建新革命主体的路径,他们试图将文学寓言的真理性表达运用至当代政治的解放中,开启一场激进“主体”的政治革命。但是,这种革命思路终究未脱离形而上学的存在论领域,背离了马克思主义的革命立场,最终无法化作现实的行动,这构成了阿甘本及新左翼理论的实践性困境。

Agamben attempts to construct an ontology of potentiality that stitches’life’and’form’together in order to reverse’thanatopolitics’.He uses the literary character Bartleby as a model of potential life and extracts Bartleby’s inner power of resistance and inoperativity from the famous formula“I would prefer not to”.This paper examines this formula,asking what it means to Agamben to offer his reflection on biopolitics and the redemption of life.It’s argue that Agamben finally returns to a new structured potential life called’form-of-life’.Agamben is not a political nihilism and pessimistic eschatology,he works to restore the pure potentiality and truth of life in his critique on biopolitics,aiming to rebuild a new human home and accomplish the liberation of life.This is a road spread by various forms of negativity and leading to infinite possibilities,which ultimately develops an affirmative and optimistic political philosophy.As a paradigm,’Bartlebyian politics’is also the path by which contemporary critical theory revolves around the question of the new revolutionary subjectivity and the politics of possibility,attempting to apply the truthfulness of literary allegory to the emancipation of contemporary politics and rise a radical subject political revolution.However,this revolutionary idea has not only yet left the metaphysical realm of ontology,but also departed from the revolutionary position of classic Marxism.It is still not divorced from the struggle for power by relying on the capital force that extracts labor value,thus it causes the dilemma of the politics of Agamben and the critical theory after’68 and ultimately is impossible to achieve real resistance within the western historical society and class nature.