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• W308082679 abstract "lhou art thing itself; unaccommodated man is no more but such a poor, bare, forked animal as thou art King Tear, Ill.ivAll law is situational Law.Carl SchmittIN 1940, THE YEAR of his death, Walter Benjamin completed his Theses on Philosophy of Amongst these visionary and aphoristic theses is well-worn comment that There is no of civilization which is not at same time a of (1968: 256). Civilization, that self-proclaimed pinnacle of any era's political, intellectual, and social achievement, contains constitutive/)/ that which it projects into past: yesterday's barbarism is supposedly left behind on road of History. Benjamin allows object of history, document of civilization, to speak its relation to a social totality from whence it came, marking a point that transcends time and space insofar as it enables us to consider object without being restrained by time and space as they would impose their own orders, hierarchies, and limits.One such that could very well have provided grounding for Benjamin's insight is Heart of Darkness, a at heart of which is struggle over civilization and barbarism, and who commands use of such terms. Literary critics - including, no doubt, writer and reader - have traditionally placed this amongst heights of Western civilization and culture, and whose barbarism is categorically summed up as a certain - or perhaps uncertain - horror. The image of dying African continually appears throughout Heart of Darkness. Indeed, Conrad's story takes us to imperial project's condition of possibility: disposable native. This disposabihty places African in an economy of we can today recognize as biopolitical, a modernity that encounters body in a dialectical play of and death, self and Other, friend and enemy. In considering confrontation with colonial biopolitics at core of Conrad's novella, this essay argues that native body is constructed as temporally prior to politics and thus able to be killed, a disposable object left to History. The purpose of this essay is to explore dual movement that constructs colonized body as prior to temporal and political constitution of present, a matrix of colonial that operates at once temporally and biopolitically.We might begin, then, with Foucault, who briefly - and we might add inadequately - introduced concept of bio-politics, in which his object of analysis was a historical shift in and governmental rationality that actively sought to produce and distribute knowledge and means of Ufe itself, what might be called power's hold over life (2003: 239). Foucault's aim was an analysis, consistent with his entire career, of a productive that intervenes in both individual subject and a territorial population at level of their functioning, the acquisition of over man insofar as man is a living being ... a certain tendency that leads to might be termed State control of biological (2003: 239-40). While this concept has revolutionized ways we think about power's encounters with life, at same time, biopolitics leaves a blind spot around Achule Mbembe calls subjugation of to of (2003: 39), or, necropolitics. Essentially Foucault's concept lacks a dimension that would adequately address persistence of violence and death as political categories. It will suffice to say that this blind spot is current object of analysis, and that Conrad himself may have implicitly theorized how this power of operates in relation to racialized colonial subject.The argument here entails two aspects: first, temporal dimension and political implications of colonial context represented in Heart of Darkness, which, of course, has to do with time. Second, it examines how Conrad portrays Africans as bodies whose political constitution is one and same with their ability to be killed; this of course has to do with death, and specifically necropolitics, or how death figures in a colonial biopolitics. …" @default.
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• W308082679 date "2009-10-01" @default.
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• W308082679 title "Time and the Dialectics of Life and Death in Heart of Darkness" @default.
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