The Highest Poverty. Monastic Rules and Form-of-Life. Giorgio Agamben. Stanford
” It wasn’t an accident that Christian monasticism started right as the Roman Empire was becoming, or claiming to become, Christian. Women and men—sometimes bending gender in the process—fled to the wilderness of Egypt and Turkey and Syria where they could live out the more demanding parts of their religion, with one another’s company and encouragement, apart from the commerce of the cities and the temptations of a society built on hypocrisy and domination.
Strategies for making this drastic flight are the subject of Italian philosopher Giorgio Agamben’s The Highest Poverty, which appeared in English earlier this year thanks to a translation by Adam Kotsko, an influential young professor who writes about political theology and popular culture.Editor’s note: Dr. Kotsko occasionally writes for The New Inquiry The book is a careful, if idiosyncratic, study of monastic texts in search of the radical politics lurking between the lines. This kind of turn to the religious past for clues to the secular future has been a trend in recent Continental thought; Alain Badiou and Slavoj Zizek have both been writing about the apostle Paul, for instance, as has Agamben. And it makes good sense, considering the fact that Christianity did wind up conquering the Roman Empire, and — if Gibbon is to be believed — bringing it down.
The Highest Poverty is part of Agamben’s several-volume inquiry into the logic of sovereignty and law, and into better kinds of thinking about organizing ourselves. Politics in the West, his earlier volumes tell us, rests on a callous dominion over human life. What makes the law the law is its power to deem the destruction of certain lives legitimate. What makes the state sovereign is its ability to break its social contracts in an emergency. Agamben’s more political books, trickling out as they have during the post-Cold War pax Americana, suggest that the torture chambers of Abu Ghraib and the NSA’s aspirations to omniscience are not momentary failures of the system, but examples of its basic function. For the sake of order, we ransom parts of our humanity—but perhaps we don’t need to.
The Highest Poverty examines two medieval Christian attempts, in the name of eternal life, to live this life beyond the reach of ordinary politics: several centuries of monasticism, and then the brief and momentous epiphany in the movement founded by Francis of Assisi. Each, according to Agamben, fails in revealing ways.”
Continue reading the full review By Nathan Schneider http://thenewinquiry.com/essays/commies-for-christ/
You might also be interested in The Medieval Machine: The Industrial Revolution of the Middle Ages by Jean Gimpel