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Cytat
Do celu tam się wysiada. Lec Stanisław Jerzy (pierw. de Tusch-Letz, 1909-1966)
A bogowie grają w kości i nie pytają wcale czy chcesz przyłączyć się do gry (. . . ) Bogowie kpią sobie z twojego poukładanego życia (. . . ) nie przejmują się zbytnio ani naszymi planami na przyszłość ani oczekiwaniami. Gdzieś we wszechświecie rzucają kości i przypadkiem wypada twoja kolej. I odtąd zwyciężyć lub przegrać - to tylko kwestia szczęścia. Borys Pasternak
Idąc po kurzych jajach nie podskakuj. Przysłowie szkockie
I Herkules nie poradzi przeciwko wielu.
Dialog półinteligentów równa się monologowi ćwierćinteligenta. Stanisław Jerzy Lec (pierw. de Tusch - Letz, 1909-1966)
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.On the other hand, the number ofrefugees who received a temporary right of residence because theysuffered from a disease untreatable in their home countries rose sev-enfold during the same period.Fassin argues that these contrary de-velopments show a systematic shift in social definitions of legitimacy.The growing recognition and acknowledgment of the life of a hu-man being who suffers from an illness displaces the recognition ofthe life of a citizen who has experienced violence, often resultingfrom political agitation.In place of political life that confronts a le-gal-administrative order to reconstruct the history of a persecution,we find biological life that documents a history of illness against thebackground of medical knowledge.The right to life has increasinglymoved from the political arena to the humanitarian one.Accordingto Fassin, it is now apparently more acceptable to reject an applica-tion for asylum as unfounded than to reject a medical report that rec-ommends temporary residency for medical reasons (2006, 2001).The emergence of biolegitimacy the recognition of biologi-cal life as the highest value in no way limits itself to refugee poli-cies.Fassin exposes the logic of humanitarianism in many social The Disappearance and Transformation of Politics 89fields.The connection to health and bodily integrity has also led toa realignment of social-political programs and measures.People onceconsidered underprivileged or deviant would today increasingly beconsidered suffering bodies in need of medical care.Thus, heroin ad-dicts have come to be viewed as possible victims of deadly infectionsrather than dangerous delinquents or threats to society.Similarly,there is a growing recognition of the psychic and physical sufferingcaused by material poverty and social exclusion.Fassin s assessment of the social development resulting in biole-gitimacy, in which humanitarian logic is the highest ethical ideal, isambivalent.To be sure, he welcomes what he sees as the tendencyfor punishment to be replaced by care, and surveillance by compas-sion.However, he also believes this has led to a mitigation of and areformulation of political problems as moral and medical ones.So-cial suffering thus mixes with bodily suffering, and the boundarybetween the social and the medical dissolves.Fassin states that inorder to analyze contemporary societies it is necessary not only toconsider biopower as power over life but also to view biolegitimacyas the legitimacy of life, since government operates not so much onthe body as through it (2005).Body politics, life politics, and biolegitimacy these interpretivelines admi edly represent only a small portion of the philosophy andsocial theory devoted to biopolitics.Two further a empts at updat-ing the concept should at least be mentioned here.Bíos: Biopoliticsand Philosophy (2008) is the only book by the Italian philosopherRoberto Esposito thus far translated into English.It is the last vol-ume of a trilogy and marks a highpoint of philosophical reflectionon the enigma of biopolitics (ibid., 13).2 Esposito s central thesis isthat modern occidental political thinking is dominated by the para-digm of immunization (ibid., 45).He shows, via a reconstructionof political theory since Thomas Hobbes, that the modern conceptsof security, property, and freedom can be understood only within alogic of immunity.Characteristic of this logic is an inner connection 90 The Disappearance and Transformation of Politicsbetween life and politics, in which immunity protects and promoteslife while also limiting life s expansive and productive power.Centralto political action and thinking is the safeguarding and preservationof life.This goal ultimately leads to (self-)destructive results.In otherwords, to the extent that the logic of immunity secures and preserveslife, it also negates the singularity of life processes and reduces themto a biological existence.This immunitary logic leads from themaintenance of life to a negative form of protecting it and finally tothe negation of life (ibid., 56).The paradigm of immunity allows the two opposing dimensions ofbiopolitics (advancement and development of life, on the one hand,and its destruction and elimination, on the other) to be conceived ofas two constitutive aspects of a common problematic.Esposito seesNazi racial and extermination policies as the most extreme form ofimmunitarian rationality, in which life politics is entirely envelopedin a negative politics of death (thanatopolitics)
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