Minggu, 09 September 2012

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Product details

File Size: 754 KB

Print Length: 256 pages

Publisher: Oneworld Publications (September 27, 2018)

Publication Date: September 27, 2018

Sold by: Amazon Digital Services LLC

Language: English

ASIN: B079JSM1BS

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Amazon Best Sellers Rank:

#117,921 Paid in Kindle Store (See Top 100 Paid in Kindle Store)

This is a well written book that provides background on how the digital age is, and has been, influenced and manipulated by the political sphere. However, the focus appears to be a bit left of center. If you feel that Republicans and Russians hacked the 2016 election, this book is for you. If you're looking to find an equally critical story on the Obama social media minions, this book will not fulfill - aside from a brief discussion on White House social media propaganda.Overall, Moore offers an informing story that helps the reader understand how democracy has been hacked by the digital age, and who some of the main players are, both public and private.

This is the best, most comprehensive book of this sort that I’ve read so far. Thoroughly researched and well written.As the other reviewer has said, I wouldn’t make it your only source - it covers a lot of ground and is clearly trying to make a point rather than simply presenting the facts, so is a little off/unbalanced in its descriptions of US political frameworks, the discussion around Aadhar in Inda, the efforts of the US tech companies, etc. That said, it is the most comprehensive, thorough argument about the impact of technology on democracy that I’ve read so far and anyone working in that field should read it. I listened to it on Audible but have just bought the hard copy as I expect it’s going to be an important reference book for me.

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Minggu, 02 September 2012

Download PDF Karman: A Brief Treatise on Action, Guilt, and Gesture (Meridian: Crossing Aesthetics)

Download PDF Karman: A Brief Treatise on Action, Guilt, and Gesture (Meridian: Crossing Aesthetics)

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Karman: A Brief Treatise on Action, Guilt, and Gesture (Meridian: Crossing Aesthetics)

Karman: A Brief Treatise on Action, Guilt, and Gesture (Meridian: Crossing Aesthetics)


Karman: A Brief Treatise on Action, Guilt, and Gesture (Meridian: Crossing Aesthetics)


Download PDF Karman: A Brief Treatise on Action, Guilt, and Gesture (Meridian: Crossing Aesthetics)

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Karman: A Brief Treatise on Action, Guilt, and Gesture (Meridian: Crossing Aesthetics)

About the Author

Giorgio Agamben is a contemporary Italian philosopher and political theorist whose works have been translated into numerous languages. His most recent title with Stanford University Press is The Omnibus "Homo Sacer" (2017).

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Product details

Series: Meridian: Crossing Aesthetics

Paperback: 120 pages

Publisher: Stanford University Press; 1 edition (April 3, 2018)

Language: English

ISBN-10: 1503605825

ISBN-13: 978-1503605824

Product Dimensions:

5.5 x 0.3 x 8.5 inches

Shipping Weight: 5.9 ounces (View shipping rates and policies)

Average Customer Review:

5.0 out of 5 stars

1 customer review

Amazon Best Sellers Rank:

#492,548 in Books (See Top 100 in Books)

Early on in Karman, Agamben recounts an old Rabbinic story in which Satan, 'the accuser', finds himself standing condemned before God. Sentenced to the eternal darkness, Satan nonetheless objects to the Almighty: "Lord of the world, all the power you have demonstrated by descending into the flames to condemn me really does not belong to you: above you, there is another Power" - the power, of course, of God's own accusatory power, which in Agamben's retelling, is nothing other than the ultimate subject of judgment: it is judgement itself that stands in judgement, calling for the creation of a new world free from all powers of accusation. It's a little parable - one among a delightful few invoked in Agamben's 'brief treatise' - but one which nicely encapsulates the book's critical trajectory, which aims to answer a question posed by Kafka in the only epigraph that begins the book: "How can a human being be guilty?".If such a question rings odd to modern ears, Agamben invites us to recall a time in which certain actions simply bore corresponding consequences, without, for all that, imputing the status of 'guilt' upon the agents of those actions. That is, actions were simply associated with other actions (an infraction with a penalty, say), without implicating the subject of those actions in discourses of 'guilt', 'culpability', and 'responsibility' (guilt was not 'interiorised' within a subject). As the story told here goes however, it was just this link - between agent and action - that was progressively forged in the passage to modernity, one which weaved an ever strengthening bond between both and culminating in our present day understanding of subjectivity and agency. If for an ancient like Socrates, evil was the result of (mere?) ignorance then, for us - in the wake of our post-Christian inheritance - is evil nothing less than a free act of the will, exercised by subjects both responsible and culpable.While this is not a tale wholly without precedent - Nietzsche told a similar one in his Genealogy of Morals - it's in Agamben's singular focus on the law and the juridicial roots of responsibility that sets his own account apart. Indeed, for Agamben, it's not the sphere of morality so much as legality which has come to define our present-day relationship to action. In fact, in what can't but be a studiously effected omission, Nietzsche's name is entirely absent from Karman, testifying, I reckon, to what can only be a calculated distancing. In this respect it might be unsurprising that it's Plato - Nietzsche's arch philosophical adversary - who is here drawn upon in depth, with Agamben finding in him (along with Benjamin and, yes, Buddhism [Karma-n...]) the resources to think otherwise about the 'mystery of human action' (if anything it's Aristotle, with his anti-Platonism, whom Agamben credits with setting in motion the infernal train of guilt, with historical waypoints in both Augustine and Kant along the way).Oh, also, Agamben more or less eviscerates the concept of the 'will', which, to say the least, is not very Nietzschean either. As usual with Agamben, there's just quite a bit going on in this 'brief treatise', and while it stands perfectly fine on its own, I'd super recommend reading it alongside Opus Dei, which also similarly deals with themes of action, ethics, and law. Finally, for those who have read The Use of Bodies, Karman can also be seen as fleshing out of Agamben's little note in §1.13, critiquing Hannah Arendt's conflation (in The Human Condition) of the sphere of politics with the sphere of action. In all senses then, is Karman just a juicy little book, packed with a philosophical punch well in excess of its seeming slightness.

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