The Threshold – a Place of the Hunchback. Violence and Transformation in works by Géricault, Dix, Salomon, Magritte, and Kafka

生物动力 例外状态 功率(物理) 拟像 哲学 主题(文档) 规范性 国家(计算机科学) 艺术 认识论 政治 法学 物理 图书馆学 算法 量子力学 计算机科学 政治学
作者
Michiko Oki
出处
期刊:Doctoral thesis, UCL (University College London).
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摘要

This thesis examines the violence of normative power in contemporary biopolitics, and its expressions in the art and literature of Gericault, Dix, Salomon, Magritte and Kafka. This violence may be invisible. In Foucault’s thought modern power functions as a normalising system that goes beyond the state. In Agamben violence is ubiquitous, realised in a dispersed mode of sovereign power as a state of exception from the law. In addition to those thinkers my investigation is nurtured by Benjamin, Adorno and Butler. Butler and Agamben rearticulate Foucault’s biopolitics through Benjamin’s idea of ‘bare life’ in which the law is manifested as violence by its very nature. I argue that Magritte’s paintings illuminate the ubiquitous violence of the state of exception as proposed by Benjamin, and developed by Agamben. Discussing the simulacrum I argue that Magritte problematises Agamben’s idea of threshold as a device for inclusion by way of exclusion. I conceptualise the hunched figures in Gericault, Dix and Salomon as a dark presence generated by the normative power that produces the human subject. I move on to the hunchback in Kafka discussed by Benjamin and Agamben. The Muselmann in Auschwitz as described by Agamben is the hunchback’s re-appearance in contemporary biopolitics, an ‘uncanny’ double of the normalised upright human figure. The ideas of threshold and hunchback are held together by Kafka’s hunched object-creature Odradek who resides on the threshold of the household. Odradek, a figure made of various distortions, conceptualises the threshold as a place of subjectification that makes visible the inhuman within the human itself. In the light of Adorno’s conception of aesthetic experience, Odradek is an allegorical expression of what makes social criticism possible. Odradek represents my central question: how to make symbolic violence intelligible aesthetically when violence itself deploys aesthetic qualities?

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