On Finding Ourselves in a State of Exception (Part 2)

Cover of the Spanish edition 

(Adriana Hidalgo Editora, 2020) [a]

We will have to ask ourselves the only serious question that truly matters: where are we now? 

And it is a question we should answer not just with our words, but with our lives too.

 

 

VI. 

 

Another of the great zombie-mantras of the pandemic - again, here in the UK at least - was: Protect the NHS. Indeed, we were expected not only to protect the National Health Service, but love it and elevate it to the status of a religion. 

 

And so Agamben is right to define medicine as the victorious faith of the 21st-century; a cultic practice that posits health (by which it means bare life) above everything else, turning it into a moral obligation: Thou shalt not be sick!

 

But the funny thing is, "the medical religion offers no prospect of salvation [...] the recovery to which it aspires can only be temporary, given that the malignant god - the virus - cannot be annihilated once and for all" [53], mutating into variants as it does. 

 

It is thus the task of philosophers to again enter into conflict with religion: 

 

"I do not know if the stakes will be reignited or if there will be a list of prohibited books, but certainly the thought of those who keep seeking the truth and rejecting the dominant lie will [...] be excluded and accused of disseminating fake news [...] As in all moments of real or simulated emergency, we will again see philosopers be slandered by the ignorant, and scoundrels trying to profit from disasters that they themselves have instigated." [54] 

 

Ecrasez l'infâme! 

 

 

VII. 

 

As readers of Torpedo the Ark will know, I hate Zoom [click here] and I despise the way in which many who should know better - university lecturers, for example - have willingly embraced its use and thus allowed the pandemic to serve as a "pretext for an increasingly pervasive diffusion of digital technologies" [72]. 

 

This has not simply transformed teaching, but effectively negated student life as a form of existence that had evolved over centuries: 

 

"Being a student was, first and foremost, a form of life, one to which studying and listening to lectures were certainly fundamental, but to which encountering and constantly exchanging ideas with other scholarii [...] was no less important." [73] 

 

I agree with that. 

 

And I agree with this: those academics who consent to hold all their classes remotely and comply with the new online order, are the "exact equivalent of those university professors who, in 1931, pledged allegiance to the Fascist regime" [74]. 

 

Those students who really love student life, will oppose the new techno-barbarism and establish their own circles of learning and friendship. 

 

 

VIII. 

 

I also agree with Agamben when he writes that the phrase conspiracy theorist - used to discredit those who refuse to accept the official government narrative repeated by the manistream media - "demonstrates a genuinely surprising historical ignorance" [75]. 

 

Not everything happens randomly or by chance; sometimes events are planned and coordinated by powerful organisations, groups, or individuals. Dismissing anyone who seeks to explain the pandemic by making reference, for example, to the Wuhan Institute, the World Health Organisation, and the pharmaceutical industry, as a conspiracy theorist, is a sign of idiocy. 

 

But where I don't agree with Agamben - even though I hate the thought of mandatory masks - is on the question of the face, which he thinks a uniquely human site of truth: "It is in their faces that humans unwillingly drop their guard; it is the face [...] that they express and reveal themselves." [86] 

 

It is precisely this (metaphysical) privileging of the face that I challenge in a post published way back in 2013: click here. 

 

If I refuse to wear a mask across my mouth and nose, it's because, quite simply, I don't wish to restrict my own breathing - and nor do I want to signal my political conformity (and virtue) via a piece of ridiculous theatre. 

 

But it's not because I have a profound human need to recognise myself and be recognised by others - or a desire to communicate my openness. 

 

 

IX. 

 

In Yōko Ogawa's 1994 sci-fi novel The Memory Police [b], the world is increasingly emptied out as things disappear - including body parts, until, finally, as Byung-Chul Han notes, "there are just disembodied voices aimlessly floating in the air" [c]. 

 

I thought of this as I read the following paragraph in Agamben's book, in a section on the importance of physical contact: 

 

"If, as is perversely being attempted today, all contact could be abolished, if everything and everyone could be held at a distance, we would lose not only the experience of other bodies but also, and above all, any immediate experience of ourselves. We would, purely and simply, lose our own flesh." [101] 

 

But then for those who love to Zoom, that's the ideal is it not; to become ghosts in the machine ...? 

 

X. 

 

Last word to Agamben ...

 

In the Age of Coronavirus, when fear seems to have gripped the hearts of everyone, remember:

 

"No need to lose our heads, no need to let anyone exercise power on the basis of fear or, by transforming an emergency into a permanent state, to rewrite the rules that guarantee our freedom and determine what we can and cannot do." [95]

 

 

Notes

 

[a] I'm using the English edition of Agamben's Where Are We Now?, trans. Valeria Dani, (ERIS, 2021). All page numbers given in the post refer to this edition.

 

[b] Yōko Ogawa, The Memory Police, trans. Stephen Snyder, (Vintage, 2020). 

 

[c] Byung-Chul Han, Preface to Non-things, trans. Daniel Steuer, (Polity Press, 2022), p. viii.

 

 

To go to Part 1 of this post, click here.  

On Finding Ourselves in a State of Exception (Part 1)

Giorgio Agamben

 

We will have to ask ourselves the only serious question that truly matters: where are we now? 

And it is a question we should answer not just with our words, but with our lives too.

 

 

I.

 

A state of exception is one which grants the powers that be the right to suspend parliamentary procedure and transcend the rule of law in the name of the greater good - or, as in the case of the coronavirus pandemic, public health.

Although the idea that a ruler or government may need to take extraordinary measures in order to deal with an emergency of some kind is nothing new, the concept of Ausnahmezustand was introduced into modern political philosophy by Carl Schmitt (someone who, as a prominent member of the Nazi Party, knew a thing or two about creating and exploiting a crisis situation in order to consolidate and extend power).     

 

The concept was then further developed by the Italian philosopher Giorgio Agamben, who, in his book State of Exception (2005), argues that rule by decree has become an increasingly common phenomenon in all modern states. To illustrate this, he traces out the manner in which the September 11 attacks mutated into a war on terror; something which involved invading Afghanistan and bombing Baghdad, but also justified the creation of a surveillance system (in the name of homeland security) which placed everyone under suspicion. 

 

The key thing is: temporary measures have a way of becoming permanent once they are put in place; i.e., the exception becomes the rule ...

 

 

II.  

 

And so, here we are in 2022 ... 

 

But, asks Agamben, where are we now as we enter a post-pandemic world? 

 

To try and answer this question, Agamben has collected 25 short texts written during the state of exception triggered by Covid-19 [a]. Reflecting upon the Great Reset affecting Western democracies, he observes with astonishment as a majority of citizens not only accept but demand unprecedented limitations on their freedom.

 

Agamben took a lot of criticism for these short texts, including from fellow intellectuals who, rather than think through the political and ethical consequences of the measures taken during the pandemic, gleefully supported mask mandates, lockdowns, social distancing rules, and programmes of mass vaccination.

 

But he should, rather, have been commended for his courage in speaking up and speaking out when so many remained silent or simply echoed the official line that biosecurity (and protecting the state health system) is all that matters.  

 

 

III.

 

Agamben cerainly doesn't mince his words: he explicitly states at the outset, for example, that, in his view, "the dominant powers of today have decided to pitilessly abandon the paradigm of bourgeois democracy - with its rights, its parliaments, and its constitutions" [8] and replace it with a new order that smells suspiciously despotic. 

 

We've not seen anything like this in Europe since 1933, "when the new Chancellor Adolf Hitler, without formally abolishing the Weimar Constitution, declared a state of exception that [...] effectively invalidated the constitutional propositions that were ostensibly still in force" [8] [b].

 

New governing techniques - sold to us via a compliant media and our favourite online networks - combine ideals of wokeness and wellness into a kind of zen fascism. But, rather touchingly, Agamben remains optimistic; he can still envision new forms of resistance "and those who can still envision a politics to come should be unhesitatingly committed to them" [10] [c]. 

 

I'm not quite sure I understand precisely what he means by this politics to come, but he insists it will "not have the obsolete shape of bourgeois democracy, nor the form of the techonological-sanitationist despotism that is replacing it" [10] [d].

 

Hmmm ...

 

 

IV. 

 

The coronavirus pandemic was one thing: the climate of panic cultivated by the media and authorities in order to establish a state of exception was something else. Who now would disagree with that? With the fact that the response to Covid-19 was disproportionate to say the very least. 

 

But then it provided the ideal pretext for imposing exceptional measures and increasing the level of fear that has been "systematically cultivated in people's minds" [13] in recent years; fear which makes us regard everyone as a vector of infection. 

 

Even those individuals who appear perfectly fit and well may be asymptomatic plague-spreaders. In fact, the apparently healthy are more dangerous than the obviously sick - so it becomes necessary to lock everyone up (or down) just to be on the safe side. 

 

And if this results - as it must - in the deterioration of human relationships, well, too bad; "even loved ones must not be approached or touched" [15]. Bare life is better than risking even the tiniest chance that one might get seriousy ill and die. 

 

But, unfortunately, bare life and the fear of losing it, "is not something that unites people; rather, it blinds and separates them" [18]. A society that values survival at all costs (which is even prepared to sacrifice freedom) ultimately isn't a society at all. 

 

And it certainly isn't a dwelling place; a Heideggerian word that Agamben seems to cherish, much like Byung-Chul Han, who in his most recent work insists mankind no longer knows how to dwell on the earth and under the sky [e]. It's certainly hard to dwell when you are socially distanced from other mortals and think that communicating on Zoom is preferable to meeting face-to-face. 

 

Like Agamben, I don't believe you can sustain or create a community based on new digital technology alone. In the end, hell is not other people, but the suspension of real friendships and physical contact with others.     

 

 

V.  

   

One of the great zombie-mantras of the pandemic - certainly here, in the UK - was: Follow the science [f].

 

But perhaps instead we - particularly journalists - ought to have interrogated the scientists. Because it is often mistaken - and often dangerous - to entrust everything to those in white coats:

 

"Rightly or not, scientists pursue in good faith the interests of science and, as history can teach us, they are willing to sacrifice any moral concern in this pursuit. No one will need reminding that, under Nazism, many esteemed scientists executed eugenic policies, never hestitating to take advantage of the camps for the performance of lethal experiments they considered useful for the progress of science [...]" [44-45]      

  

Experimental vaccines anyone ...?

 

  

Notes

 

[a] Giorgio Agamben, Where Are We Now? The Epidemic as Politics, trans. Valeria Dani (ERIS, 2021). 

      This work was originally published in Italy as A che punto siamo? L'epidemia come politica, (Quodlibet, 2020). 

      All page numbers in the post refer to the updated English edition which has added chapters.

 

[b] Some readers will baulk at this hypothesis and find it silly (or offensive) to compare what is happening in Europe now with what happened in the 1930s. But Agamben insists that the liberal democratic order is "being replaced by a new despotism that, with the pervasiveness of its controls and with its suspension of all political activity, will be worse than the totalitarianisms we have known thus far" [42]. 

 

[c] Agamben would hate my description of his thinking as optimistic. As he tells one interviewer (Dimitria Pouliopoulou): "Pessimism and optimism are psychological states that have nothing to do with political analyses: those who use these terms only demonstrate their inability to think." [64]

 

[d] Speaking with Dimitria Pouliopoulou, Agamben says this about his idea of a politics to come: "For a careful observer it is difficult to decide whether we live today, in Europe, in a democracy that sees increasingly despotic forms of control, or in a totalitarian state disguised as a democracy. It is beyond both that a new, future politics will have to appear." [69]

 

[e] See Byung-Chul Han, Non-things, trans. Daniel Steuer, (Polity Press, 2022). I reflect on this book in a post that to be published shortly. 

[f] Whilst Agamben hints at a zombie-like aspect of the pandemic when he refers to human bodies "suspended indefinitely between life and death" in a twilight zone, unable to escape "its strictly medical boundaries" [64], I can't help thinking first and foremost of the ever-brilliant Mark Steyn whenever I hear someone utter the phrase follow the science: click here. 

 

To go to Part 2 of this post, click here.