By Agamben, Giorgio; Mandarini, Matteo; Chiesa, Lorenzo
In the early centuries of the Church, with a purpose to reconcile monotheism with God's threefold nature, the doctrine of Trinity was once brought within the guise of an economic system of divine existence. It was once as though the Trinity amounted to not anything greater than an issue of coping with and governing the heavenly condominium and the realm. Agamben indicates that, whilst mixed with the belief of windfall, this theological-economic paradigm unexpectedly lies on the beginning of the various most vital different types of recent politics, from the democratic concept of the department of powers to the strategic doctrine of collateral harm, from the invisible hand of Smith's liberalism to rules of order and security.
But the best novelty to emerge from The nation and the honor is that glossy energy is not just executive but in addition glory, and that the ceremonial, liturgical, and acclamatory elements that we've got considered as vestiges of the earlier really represent the root of Western strength. via a desirable research of liturgical acclamations and ceremonial symbols of power—the throne, the crown, pink fabric, the Fasces, and more—Agamben develops an unique family tree that illuminates the startling functionality of consent and of the media in smooth democracies. With this ebook, the paintings started with Homo Sacer reaches a decisive element, profoundly demanding and renewing our imaginative and prescient of politics.
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Additional info for The kingdom and the glory : for a theological genealogy of economy and government
Hippolytus, Contra Noetum, p. 74) With a further development of its—even rhetoric—meaning of “ordered arrangement,” economy is now the activity—as such truly mysterious— that articulates the divine being into a trinity and, at the same time, preserves and “harmonizes” it into a unity. Å The importance that the reversal of the Pauline syntagma “economy of the mystery” into “mystery of the economy” has in the construction of the economic-Trinitarian paradigm is attested by the persistence with which the latter phrase imposes itself as an interpretative canon of Paul’s text.
Him (the Logos) we know to be the principle [archēn] of the world. But He came into being by ordered partition, not by a cut [gegonen de kata merismon, ou kata apokopēn]; for what is cut off [apotmēthen] is separated from the original substance, but that which comes by participation [meristhen], having received the distinction of the oikonomia [oikonomias tēn diairesin], does not render deficient that from which it is taken. (Tatian, Address of Tatian to the Greeks, 5, pp. 9–10) The terminology being used here is that of Stoic rhetoric: merismos “is an ordered disposition [katataxis] of a kind according to places” (Diogenes, 7, 62, in SVF, III, 215); diairesis is, along with taxis and exergasia, one of the divisions of the oikonomia (itself a technical term of Hermagoras’s rhetoric, as we have seen in Quintilian).
Portraying the ekkl ēsia in domestic rather than political terms, Paul was merely following a process that was already taking place; however, he further accelerates this process in a way that involves the entire metaphorological register of the Christian lexicon. Two examples are worthy of note: the use of oikos in 1 Timothy 3:15—in which the community is defined as “the house [not ‘city’] of God” (oikos theou)—and that of oikodomē and oikodomeo—terms that refer to the construction of a house—in the “edifying” sense of constructing a community (see Ephesians 4:16; Romans 14:19; 1 Corinthians 14:3; 2 Corinthians 12:19).