382 Interested. In addition, the initial focus was on the economic fallout preventive measures would cause – and hardly ever on the fallout the damage will bring about. Philippopoulos-Mihalopoulos, A., 2020. If we are the enemy, then the politics of Coronavirus will inevitably have authoritarian implications, regardless of the formal political leanings of respective governments. People are the vector for the spread of the virus when left to their own devices. https://www.theguardian.com/commentisfree/2020/mar/27/coronavirus-politics-lockdown-hobbes. Agamben, G., 2020b. Critical Legal Thinking, 14 March. This “simulation” or “caricature” of biopolitics indicates that there is something problematic with the biopolitical critique of governance as a war of exclusion and exception. While China is slowly recovering from the outbreak, Australia and most European countries have now reached the third stage, with the United States lagging behind. Deriving from the work of Foucault, at the heart of biopolitical thought is the relationship of politics to life as both the basis of governance and as an object to be secured (Foucault, 2007; 2008). Dillon, M., 2015. In a typical move, President of the United States Donald Trump referred to COVID-19 as a ‘Chinese virus,’ a hypernationalized and racist metaphor designed to enhance both xenophobia and the naive belief that the pandemic is unrelated to human activity. As Bruno Latour made clear: our ecosystem is, in all its complexity, a political actor that is as much a part of our society as the average citizen. Original in English Richard Horton argues that combination prevention and global health collaboration are required to address the COVID-19 pandemic.1 We agree and suggest this should incorporate further measures. Security, Territory, Population. Whilst Agamben complains that society has been reduced to the protection and promotion of ‘bare life,’ i.e. This is the great lesson to be learned from this ecological catastrophe. The policy responses, which go well beyond the provision of emergency medical assistance, suggest that people are understood as both dangerously irrational and as weak, vulnerable and in need of protection, both from others and from themselves. – . Thinking closely in terms of medical solutions could create false public expectations of a return to normal, and risks closing out non-health interventions that could lead to substantial improvements. Bruno Latour is Professor at Sciences Po, Paris, and the 2013 winner of the Ludvig Holberg International Memorial Prize. Mehr zum Thema Bruno Latour zum … Bitte beachten Sie, dass folgende Coronavirus Versandbeschränkungen bestehen; Gewöhnlich versandfertig in 3-5 Werktagen, sofern auf Lager ; FAQ AGB. Bruno Latour announces his project dramatically: “Political ecology has nothing whatsoever to do with nature, this jumble of Greek philosophy, French Cartesianism and American parks.” Nature, he asserts, far from being an obvious domain of reality, is a way of assembling political order without due process. Bruno Latour has been advocating a reconceptualization of how we think about modern politics for decades. Viewed from a broader historical and political perspective, it will be argued here that the divide between governance as human ‘artifice’ and life as a ‘natural’ object of governance can no longer be sustained in the contemporary moment of the Anthropocene (Chandler, 2018). In … Bruno Latour. Neoliberalism has always been primarily a politics of containment. 10.31278/1810-6374-2020-18-2-60-61, DOI: Frankfurter Buchmesse 20 - 24 October 2021 Frankfurter Buchmesse – Special Edition. In this series of lectures on 'natural religion,' Bruno Latour argues that the complex and ambiguous figure of Gaia offers, on the contrary, an ideal way to disentangle the ethical, political, theological, and scientific aspects of the now obsolete notion of nature. The spiral form of endless capital accumulation is collapsing inward from one part of the world to every other. The originality of the present situation, it seems to me, is that by remaining trapped at home while outside there is only the extension of police powers and the din of ambulances, we are collectively playing a caricatured form of the figure of biopolitics that seems to have come straight out of a Michel Foucault lecture. Ordering multiple books? COVID-19 is also giving us a feel for what it means that few passengers have a view of the entire rail system or where the trains ultimately lead. It appears that liberal rights and freedoms are a threat to public security. The World after Coronavirus. Enloe, C., 2020. Subscribe to know what’s worth thinking about. Coronavirus and the Crisis of the Anthropocene. At the very least, it is an extensive experiment in working from home; and potentially this could also become an experiment in taking back some control over our own time and our waking hours, an emancipatory promise warped by the neoliberal fetishization of flexibility and mobility. David Macey (New … Thus governments across the world have been forced to seize the levers of power in order to lead the “war” on the Coronavirus (Enloe, 2020), seeking to reinvigorate central authority and to nationalize and unite societies in the collective struggle for security. Biopolitics has become a key concept in critical discourses of security governance in the last two decades (Rose, 2007; Esposito, 2008; Dillon, 2015). Most of us still think about the current situation as a state of exception, or perhaps as just another opportunity for authoritarian regimes to further their control over people (which is true). In this series of lectures on 'natural religion,' Bruno Latour argues that the complex and ambiguous figure of Gaia offers, on the contrary, an ideal way to disentangle the ethical, political, theological, and scientific aspects of the now obsolete notion of nature. A recent study shows that cultural journals in Estonia provide a space for criticism not offered by larger media. Coronavirus Interview. Through careful dosage and channelling it seeks to contain any real democratic politics; that is to say, a politics based on collective solidarity and equality. Writing from the Netherlands, where we live, we have heard our prime minister assure us that ‘the Netherlands is now a patient.’ Exorcize the invader, restore normality. The Coronavirus brings to the surface the limits of traditional discourses of biopolitics in the face of Anthropocene Authoritarianism. See Michel Foucault, The History of Sexuality, Volume 1: An Introduction, trans. It is a peculiar State of Emergency that leaves government leaders accused of “nonchalance” and “complacency” (Stewart et al, 2020). Guardian, 27 March. In this book, Bruno Latour gives us his most philosophically informed book since Science in Action. The situation is tragically reversed in ecological change: this time, the pathogen whose terrible virulence has changed the living conditions of all the inhabitants of the planet is not the virus at all, it is humanity! This forces us to reconsider how we think about the relation between the virus and our political order. He coedited (with Peter Weibel) the previous ZKM volumes Making Things Public, ICONOCLASH, and Reset Modernity! Search Results: 8 found (sorted by format) Click on a column heading to sort search results by title, author, etc. This authoritarian outlook is very different from models of the past and is better understood as ‘Anthropocene authoritarianism.’ At the heart of this shift to a new authoritarianism is the crisis of the modernist divide between the human sphere of politics, law and rights and the sphere of ‘life’ conceived as a separate or ‘natural’ outside. The speed at which the virus is spreading is driven by economic globalization, and the asymmetry by which it does is guided by socio-economic inequality. Any attempt to change the way we think about politics, any attempt to drive home the urgency of the climate crisis and the necessity and possibility of solidarity, has been blatantly scorned by politicians. Nutzen Sie unsere "Abonnieren"-Funktion, um keine Meldung mehr zu verpassen. In order to “flatten the curve” (Wiles and Morris, 2020) it is better to close, to cancel, to restrict now, rather than to regret later. Homo Sacer: Sovereign Power and Bare Life. University of Westminster, London, United Kingdom. The COVID-19 pandemic will permanently change our societies predominantly by accelerating changes that were already underway. https://criticallegalthinking.com/2020/03/14/against-agamben-is-a-democratic-biopolitics-possible/. Hier sollte eine Beschreibung angezeigt werden, diese Seite lässt dies jedoch nicht zu. Basingstoke: Palgrave-Macmillan. It was French philosopher Bruno Latour who shared these satellite images in a tweet, pointing out that a virus was able to achieve political measures that the Chinese state had always believed to be impossible. The COVID-19 pandemic proves his point once again. Notes. Latour, B., 2020. Spiked-Online, 20 March. https://commons.wikimedia.org/wiki/File:Covid-19-curves-graphic-social-v3.gif. & (), . Some passengers hitch … The Pandemic: First Social Aftereffects and Prospects, Coronavirus and the Future of a Welfare State, The World Order in the Post-Coronavirus Era, DOI: Hier sollte eine Beschreibung angezeigt werden, diese Seite lässt dies jedoch nicht zu. In this new book, Bruno Latour offers answers to questions raised in We Have Never Been Modern, a work that interrogated the connections between nature and culture.If not modern, he asked, what have we been, and what values should we inherit? Event Transparency . The Virus that Ends Us: On the Ethics of Withdrawal and Affirmation. Biopolitics of Security: A Political Analytic of Finitude. French philosopher, anthropologist and sociologist Bruno Latour poses at his home during the coronavirus disease (COVID-19) outbreak in Paris, France, May 7, 2020. Like the coronavirus, democratic politics is a threat to the primacy of the market. The public are, in fact, the problem: they panic buy, depriving the vulnerable of essentials from toiletries, to food and medicine; they socialize; they party; they travel; they put others and themselves at risk. It would appear that the modern world which enabled the cuts and distinctions of biopolitics, the boundary―always to be negotiated in different ways―between life and politics, can no longer rationalize or legitimate power. Bruno Latour Sociologist, anthropologist and philosopher of science Participation in event(s): 18.10.2020 18th October 2020, 17:00 — 18:00. It is, in reality, a civil war. Baudrillard, J., 1983. The first thing to understand, as head of the Global Virome Project Dennis Caroll recently suggested, is that when it comes to these kind of viruses, ‘whatever future threats we’re going to face already exist; they are currently circulating in wildlife.’ In recent years, we have seen the demand for wildlife on the food market rise. The Birth of Biopolitics. It is time to say: no more. Representative of critical academic advocacy for Anthropocene Authoritarianism, Latour argues: In the health crisis, it may be true that humans as a whole are “fighting” against viruses―even if they have no interest in us and go their way from throat to throat killing us without meaning to. The thought exhibition »Critical Zones – Observatories for Earthly Politics« about the critical situation of the earth falls... Posted: May 11, 2020 … Über dieses Buch. Von daher ist es kein Wunder, dass Latour nun das Coronavirus als jüngsten Protagonisten seiner Überlegungen betrachtet. Bruno Latour's contention is that the word "social" as used by Social Scientists has become laden with assumptions to the point where it has become a misnomer. The measures initially taken by most governments in the past weeks are completely consistent with the neoliberal order and were based entirely on the idea that COVID-19 is an intruder that has entered human society, independently from anything even remotely related to neoliberal politics. https://www.theguardian.com/world/2020/mar/27/nonchalant-boris-johnson-accused-of-covid-19-complacency. A new ethical ‘politics of withdrawal’ (Philippopoulos-Mihalopoulos, 2020; Pospisil, 2020; Bargués, 2020) from life (social, political and economic) inverses the biopolitical understanding of ‘bare life’ as one that is forcibly excluded from or subordinated to the polis. We must thank one of our PhD students for assistance with the database. And yet, it is right now that we have to fight so that the economic recovery, once the crisis has passed, does not … Basingstoke: Palgrave-Macmillan. In the early days of the lockdown, philosopher Bruno Latour wrote an essay for the AOC cultural online newspaper. Second, reading and engaging with Bruno Latour’s writings on COVID‐19. Bruno Latour, geboren 1947 in Beaune, Burgund, als Sohn einer Winzerfamilie, studierte Philosophie und Anthropologie. Quite to the contrary, this has everything to do with how neoliberalism has always tried to contain the politics of solidarity and how it has used labour as a disciplinary force. https://www.theguardian.com/world/2020/mar/25/coronavirus-nature-is-sending-us-a-message-says-un-environment-chief?CMP=share_btn_tw. Runciman, D., 2020. Want to hear a human voice? Goodreads is the world's largest site for readers with over 50 million reviews. To facilitate a more realistic understanding of the world, Latour has introduced a radically fresh philosophical terminology and a new approach to social science, Actor-Network Theory. https://twitter.com/xr_east/status/1242527618823577602/hidden. The quarantining of the UK Prime Minister and key state officials provides a high-profile illustration of the fact that life no longer operates to easily or clearly demarcate an outside to governance. With this marketization of wildlife, we are getting in closer contact with millennia-old ecosystems that were previously closed off from interaction with humans. We are the ones creating this so-called monster. We simply need to extend this logic to the wider threat of ecological collapse. A coeditor of Foucault Studies, his most recent books include La force du vrai: De Foucault à Austin (2017) and Éthique et politique de soi: Foucault, Hadot, Cavell et les techniques de l’ordinaire (2015).. 1. If you appreciate our work, help keep Eurozine free and independent by supporting us with a monthly or single donation. Harari, Y. N., 2020. International Institutions and the Challenge of the “First Pandemic War”. Restrictions on mobility are represented as essential policy instruments to ensure social distancing. Despite a conservative definition of the medium – only print journals qualify for support – journals retain full independence and the field is diverse. The Coronavirus Holds Up a Mirror to Existing Societies: What Will They See? In the context of this crisis, people’s inaction is the most visible action. https://www.e-ir.info/2020/03/23/containing-coronavirus-resilience-in-times-of-catastrophe/. ‘Wartime’ Coronavirus Powers Could Hurt Our Democracy―Without Keeping Us Safe. the prioritization of mere existence, this is hardly a product of authoritarian desire on behalf of governments, which have, in general, been unprepared and slow to react, often responding to media pressure for further restrictions rather than leading and initiating. French philosopher Bruno Latour, a life-long environmental activist, is advocating just this, inviting people to resist a return to the old ways as governments ease restrictions. Covid: The Ethical Disease. For is there really no alternative? The COVID-19 pandemic forces us to push this idea even further: it is time to face the fact that our political system itself has played a major role in producing this new ecological actor. It is interesting to note that the measures taken to ward off the threat of COVID-19 are virtually identical to the measures that climate activists have been demanding for decades: less travel, less work and less environmental expropriation. Weltempfang The World After: Bruno Latour and Hartmut Rosa on the consequences of the coronavirus crisis Back. Coronavirus Has Not Suspended Politics―It Has Revealed the Nature of Power. Whilst Agamben complains that society has been reduced to the protection and promotion of ‘bare life,’ i.e. COVID-19 affects everyone, but it doesn’t affect everyone equally. The seriousness of the situation has finally sunk in: all social and economic life has been brought to a near standstill, with – mind the metaphor – only vital sectors still running. It also applies to the way viruses such as COVID-19 enter our society. 3.92 out of 5 stars. Wir sind alle wie Trump: Bruno Latour spricht über Klimawandel, Heimat und Globalisierung und fordert ein neues politisches Denken. The map on the left, from early January 2020, shows how orange-coloured nitrogen clouds extend over the entire country. Now that we have had a first glimpse of what is possible, it is time to kick in the door. Italian cities are locked down. … According to ANT, the social world is not merely a conglomeration of people as loosely understood by classical social … Although, to be fair, the speed with which some rightwing neoliberal and illiberal regimes have used this crisis to close down borders and rule by decree should prompt some reflection. podcasts. Biopolitics and Coronavirus, Or Don’t Forget Foucault. Wiles, S. and Morris, T., 2020. By Jop de Vrieze Oct. 10, 2017 , 4:55 PM. There is nothing ‘natural’ about the coronavirus pandemic: global capitalism has created it. http://www.nakedpunch.com/articles/306. As COVID-19 brought science and philosophy closer, we have seen a resurrection of interest in Persian polymath Avicenna. … We must politicize these events. Bruno Latour is Professor at Sciences Po, Paris, and the 2013 winner of the Ludvig Holberg International Memorial Prize. Joshua Clover, “The Rise and Fall of Biopolitics: A Response to Bruno Latour,” in “Posts from the Pandemic,” an online supplement to Critical Inquiry 47 (Winter 2021): S28. (Latour, 2020). PositionsPolitics, 26 February. His ethnographic studies have revolutionized our understanding of areas as diverse as science, law, politics and religion. Train tracks, after all, always disappear into the distance. We simply can no longer afford to see that ecosystem as a pure ‘outside’ that stands over and against society; an ‘elsewhere’ that we can endlessly exploit, expropriate and exhaust. Stanford, CS: Stanford University Press. It is also crucial to remember that fighting work and fighting wage labour are two distinct, though potentially simultaneous, political acts. Thinking closely in terms of medical solutions could create false public expectations of a return to normal, and risks closing out non-health interventions that could lead to substantial … Critical Legal Thinking, 13 March. At the very least we could sense where things are going wrong better (through satellites etc) and correct our mistakes faster. Yet, in these heterotopic times, we should not forget that many remain … Rose, N., 2007. Lectures at the Collège de France, 1977-1978. These measures are framed as an exceptional strategy for feverishly driving out the virus from the body politic. References & (), . We should start by thinking differently about the relationship between society and the ecosystem. Singh, P., 2020. Women’s International League for Peace and Freedom (WILPF), 23 March. Paradoxically, the current measures to contain the corona pandemic cast a completely different light on the matter. The corona pandemic is an immense human and social tragedy; but in spite of, or maybe because of this, it should also be a real turning point. Stewart, H. et al., 2020. (all published by the MIT Press). To rephrase Bruno Latour’s words, since our bodies are the ‘mutable mobiles’ that carry the virus, we should avoid social interactions. The State of Emergency is well described by Bruno Latour: ... Latour is right to note that this is no more than a “caricature” of biopolitical securitization. Latour is right to note that this is no more than a “caricature” of biopolitical securitization. Quite rightly, some commentators have stressed the authoritarian outcomes of seeing people as needing protection, both from the virus and from themselves (Agamben, 2020a; Bargués, 2020; Furedi, 2020). Published 23 March 2020 Instead, the COVID-19 has been framed and conceptualized as an outsider, an intruder or even an invader that threatens the modern society from which it is essentially distinct. Bruno Latour is among the most important figures in contemporary philosophy and social science. Abingdon: Routledge. Chandler, D., 2018. This despite the medical certainty that this would lead to more transmissions and more deaths. Containment measures of social distancing bear the characteristics of a general strike. For the map on the right shows China after its intensive internal traffic came to a halt, just a few weeks after the quarantine was put in place to contain the COVID-19 pandemic. We are witnessing the vague contours of a shorter working day and working week. When COVID-19 appeared, a dominant reaction was to depict it as a SARS repeat, rendering the panic redundant. Political ecology must not aim, in his view, to protect "nature," but instead to problematize the social and scientific processes that constitute our understanding of the world. In practical terms, this means that one of the major arteries of our economy must be temporarily cut off, or completely rewired: the streamlined 8-hour working day. Official politics has opened the door by bluntly relying on solidarity and mutual aid in the fight against COVID-19, trading off some containment of the virus for the containment of politics. Welcome to Frankfurter Buchmesse, the world’s leading venue for … The Observer. 135–45 and “Society Must Be Defended”: Lectures at the Collège de France, 1975–1976, trans. Agamben, G. 2020a. COVID-19: “Waging War” Against a Virus is NOT What We Need to Be Doing. Giorgio Agamben. This will happen in ways large and small, and many will be positive, but not all. The constructive comments from the two anonymous reviewers, and the editor, on different drafts of this paper were most welcome as they challenged us to refine and develop our argument.
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