Get The Highest Poverty: Monastic Rules and Form-of-Life PDF

By Giorgio Agamben, Adam Kotsko

ISBN-10: 0804786747

ISBN-13: 9780804786744

Author note: Translated by way of Adam Kotsko
Publish 12 months note: First released in 2011
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What is a rule, if it sounds as if to turn into harassed with existence? and what's a human lifestyles, if, in each one of its gestures, of its phrases, and of its silences, it can't be exceptional from the rule?

It is to those questions that Agamben's new ebook turns by way of an impassioned examining of the interesting and big phenomenon of Western monasticism from Pachomius to St. Francis. The booklet reconstructs intimately the lifetime of the priests with their obsessive consciousness to temporal articulation and to the rule of thumb, to ascetic suggestions and to liturgy. yet Agamben's thesis is that the genuine novelty of monasticism lies now not within the confusion among lifestyles and norm, yet within the discovery of a brand new measurement, within which "life" as such, possibly for the 1st time, is affirmed in its autonomy, and during which the declare of the "highest poverty" and "use" demanding situations the legislation in ways in which we needs to nonetheless grapple with today.

How do we imagine a form-of-life, that's, a human lifestyles published from the grip of legislations, and a use of our bodies and of the realm that by no means turns into an appropriation? How will we imagine existence as whatever now not topic to possession yet just for universal use?

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Extra info for The Highest Poverty: Monastic Rules and Form-of-Life (Meridian: Crossing Aesthetics)

Example text

An integral theme of that day’s celebration is “reversal” (Esther 9:1), reflecting the Jews’ 33 From The Regimen of Health, excerpted from Rosner’s (1990, p. 47) translation. The second party in both the account of Rabbi Jeremiah and of Bar Kappara made a deliberate attempt to avoid laughing, which may indicate conflicting views on humor among the sages of the Talmud (see also Nedarim 50b). 35 Bava’s name is also the Aramaic word for “gate”. 36 Translation based on Brodsky (2011, p. 20). 37 For other examples of humor in the Talmud, see Brodsky (2011) and Diamond (2011).

Chapters 17 and 86, each beginning, “A prayer of David”, and chapter 90 beginning, “A prayer of Moses”). Relatedly, the Talmudic sage Rabbi Eleazar explains that prayer is among the most significant forms of divine service (Berakoth 32b), an idea reflected in more modern works, such as that of the Hasidic master Rabbi Shneur Zalman of Liadi who wrote that “the idea of prayer is the foundation of the whole Torah” (as cited in Cohn-Sherbok, 2003, p. 440). Although prayer may be viewed as a means of influencing a deity to satisfy the petitioner’s desires, Jewish prayer is also about connecting to the divine, a concept directly in consonance with the CSV notion of transcendence.

For example, Golner (1982) and Goldberg (1986a, 1986b) argued that the spiritual practices of the Sabbath day parallel philosophies and interventions popular in contemporary mental health care. , 1997) and its focus on gratitude (Weiss & Levy, 2010). Moreover, Krichiver (2010) connects all major Jewish holidays with related positive psychology character strengths, including many strengths associated with transcendence. In addition to theoretical analyses, various empirical studies of Jewish research participants also examined aspects of transcendence and emotional well-being.

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The Highest Poverty: Monastic Rules and Form-of-Life (Meridian: Crossing Aesthetics) by Giorgio Agamben, Adam Kotsko


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