EPOCHAL DESTRUCTION OF SUBJECTIVITY

U svojoj trilogiji Homo sacer G. Agamben otvara niz važnih pitanja suvremene političke filozofije i etike. Agamben pokazuje kako se u razdoblju nacionalsocijalizma i fašizma susrećemo s epohalnim projektom destrukcije subjekta, a njegova je srž i jedinstvenost zadana u ideologijski i biologijski utemeljenom naturalizmu. Tako shvaćeni naturalizam rabi, tj. zlorabi tehničke mogućnosti i sredstva politike moći moderne te stvara sustav perfektne organizacije u svrhu uništenja Drugoga. Ta naturalistička politika zadobiva kvalitetu onog povijesno jedinstvenog, jer njezin cilj više nije uništenje pojedinačnih ljudi, grupa, klasa, naroda, pa čak ni cjeline čovječanstva. Cilj je takve politike upravo uništenje ljudskosti čovjeka, i to precizno u smislu koji je tom pojmu dao Kant, naime subjektivnosti. Drugim riječima, tu se osporava nešto sasvim načelno, naime negira se ideja čovječanstva uopće, a koja u sebe uključuje ideju zajedničkog čovječanstva, pa se na taj se način negira sama ideja subjektivnosti.In his Homo sacer trilogy G. Agamben engages with a series of important issues related to contemporary political philosophy and ethics. Agamben shows that the period of National Socialism and Fascism confronts us with an epochal project of subject destruction. The core and uniqueness of this project are derived from an ideologically and biologically founded naturalism. Thus perceived naturalism uses, i.e. misuses, the technical possibilities and means of the politics of power of modernity, creating a system of perfect organisation with the purpose of destroying the Other. Such a naturalistic policy can be termed historically unique, since its goal is no longer the destruction of individuals, groups, classes or peoples, or even of mankind as a whole. Its aim is to destroy the humanity of man, precisely in the sense ascribed to this concept by Kant – namely, man’s subjectivity. In other words, a fundamental idea is revoked here: the idea of mankind as such, which encompasses the idea of common mankind, and, in this way, the very idea of subjectivity is negated