The Power of Life: Agamben and the Coming Politics
... Both quotations embody the tensionality (between hope and desperation) so characteristic of his thinking-a form of ethico-political thought that reflects our inherently conflicted relationship to life and to the world (Ruti 2014). Kishik's (2012) characterization of Agamben's thinking as thoughtful lightness (a playful thinking in the interval) captures something profoundly educational in that it does not fill us and our students with false or empty hope-a form of cruel optimism (Berlant 2011). Instead, it invites an encounter with a world full of challenging ethico-political questions about how we might coexist (i.e., somewhere between desperation and hope, between life and death) and how we might, even temporarily, imagine living somewhere between sacred law and profane responses; between solidifying myths and liquefying play; and between hot events, such as the pandemic, and cold structures, such as stay-at-home orders. ...
... The interval or gap reflects a pause wherein the potential to interrupt utopian neoliberal thinking is palpable and user manuals have no role to play, for the moment. Kishik (2012) suggests that living or thinking at a standstill means not trying to "be up to date with whatever goes on…not to [be] the one who perfectly coincides with the present" (p. 52) but to be slightly out of sync with one's time. ...
The Covid-19 pandemic has changed our way of life temporarily and perhaps forever. As such, how educators respond to the contemporary situation is not without consequence. Inspired by the writings of Giorgio Agamben, this article argues that, while the way forward is not unambiguous, the Covid-19 situation offers educators an unanticipated opportunity to pause; to reconsider our aspirations; and, ultimately, to reclaim education as an ethico-political activity. To embrace this opportunity requires the interpretation of our current situation as a real state of exception in which the neoliberal order and its utopian-learning culture can be suspended. In a state of suspension, one can begin thinking afresh about the Covid-19 pandemic and what reactions to and conversations about the event reveal about (more desirable) ways of learning and living together in schools and society.
... The response he suggests, the counter-figure to this 'bare life', is not zoē or bios 1 but the two brought together in intimate, indistinguishable proximity, which he calls "form of-life [forma-di-vita] in which it is never possible to isolate something like bare life" (Agamben [1995. The concept of form-of-life is probably the central manifesto of Agamben's work (Kishik 2012;Boano 2017). In the essay that opens Means Without Ends (Agamben 2000), he foregrounds that "by the term form-of-life [ . . . ...
Spaces of refuge represent the paradoxical encounters between a series of governmental forces, disciplinary knowledge, aesthetic regimes and spatial conditions that tend to arrest, fix in time and space forms of lives. Considering the fact that camps are meant to be the materialisation of a temporal status, spatial and political, the proposition posed by Benjamin Gray’s Citizenship as Barrier and Opportunity for Ancient Greek and Modern Refugees, to look at “citizenship-in-exile” practices in ancient Greece and their forms of “improvised quasi-civic communities”, is welcome as it is refreshing. This short response engages with Gray’s text, addressing two different but interconnected points: in one respect, I hope to rescue Agamben’s work from its linear reading by commenting on the depoliticization of the camp and the critique of its exceptionalism; and, in another, I wish to provoke reflection around the universalising claim of hospitality and full assimilation, by introducing the disruptive terminology of inhabitation. This critical insertion aims to redefine an ethical relationship with the space, as a space of and for life, that Agamben sees as the basis for a new ethics, reversing its status as a productive and active force where the camp, in its paradigmatic reading, and the form of life it generates, helps to think beside the exceptional and move to inhabit such indistinctions
... The response he suggests, the counter-figure to this 'bare life', is not zoē or bios 1 but the two brought together in intimate, indistinguishable proximity, which he calls "form of-life [forma-di-vita] in which it is never possible to isolate something like bare life" (Agamben [1995. The concept of form-of-life is probably the central manifesto of Agamben's work (Kishik 2012;Boano 2017). In the essay that opens Means Without Ends (Agamben 2000), he foregrounds that "by the term form-of-life [ . . . ...
Spaces of refuge represent the paradoxical encounters between a series of governmental forces, disciplinary knowledge, aesthetic regimes and spatial conditions that tend to arrest, fix in time and space forms of lives. Considering the fact that camps are meant to be the materialisation of a temporal status, spatial and political, the proposition posed by Benjamin Gray’s Citizenship as Barrier and Opportunity for Ancient Greek and Modern Refugees, to look at “citizenship-in-exile” practices in ancient Greece and their forms of “improvised quasi-civic communities”, is welcome as it is refreshing. This short response engages with Gray’s text, addressing two different but interconnected points: in one respect, I hope to rescue Agamben’s work from its linear reading by commenting on the depoliticization of the camp and the critique of its exceptionalism; and, in another, I wish to provoke reflection around the universalising claim of hospitality and full assimilation, by introducing the disruptive terminology of inhabitation. This critical insertion aims to redefine an ethical relationship with the space, as a space of and for life, that Agamben sees as the basis for a new ethics, reversing its status as a productive and active force where the camp, in its paradigmatic reading, and the form of life it generates, helps to think beside the exceptional and move to inhabit such indistinctions.
... With this violent regime, as Marx famously wrote, 'all that is solid melts into air', all firm foundations, whether for law or for self, are hollowed out. Social work has dared to imagine a good life, where things shine forth, or, in the evocative words of David Kishik (2012), a place with vitality, 'a landscape built of sheer life' (p. 119) comes to pass. ...
... The analysis of this section stops at the opposition between juridical and normalizing power (or "right to death" and "power over life") and treats the disciplinary and the biopolitical as two cases of the second category. 7. On this, see also Kishik 2012;Kotsko 2008. 8. Around the claim of the "exception becoming the rule", see also Agamben's indebtedness to Benjamin (Benjamin 1968(Benjamin , 1996also in Erlenbusch 2010;Kotsko 2008). ...
This article examines the debated relationship between liberal- democratic politics and states of exception in conditions of emergency. After Walter Benjamin and Giorgio Agamben, it is often maintained that today we live in a situation of perennial exceptionalism, where emergency measures have become a regular practice even by governments we name ‘democratic’. In these circumstances, exception is deemed to threaten democracy and hinder individual and collective political agency. Yet, such interpretation remains rigidly focused on the expanded governmental powers ushered by the exception. The article first unpacks how the relationship between exception and democracy has been differently addressed by juridical and biopolitical approaches. Then, it attempts an alternative heuristic: it discusses possibilities of democratic associative practices in emergency by looking at the notion of resistance that Michel Foucault links with power. This route remains unexplored in the literature on the concept of the exception.
... And of course, he knows that there is "the usual passivity and dispassion that prevails in classrooms in schools and especially also in universities around the world." And he concedes that the university "is rarely a place to perpetuate the revolutionary desires of a young generation, that the tenure position can be a sleeping pill of comfortable living, and that the main arguments are now about the protections of the privileges of students and professors" (Kishik, 2012). However, he not only believes that within these institutions (and often despite them) there are still strong moments where lectures and seminars operate as educational spaces, where people are turned into students and matter becomes public matter (and he has to mention the Fridayseminars and the London-Leuven ones). ...
I was born in Rotterdam, the Netherlands, in 1957, twelve years after the end of the Second World War, and grew up in a city centre that was still largely empty as a result of the May 1940 bombings. My daily walk to school thus took me along many building sites and the sound of pile drivers was constantly in the background for many years to come.
This dissertation explores the significance of ritual inoperativity for political theology. Drawing from representative interpreters of biblical/traditional sources, contemporary philosophical reflection, and practical analysis of rituals, this study argues that rituals such as Sabbath, vigil, shmita, and fiesta paint a unique image of human identity and authority in the world. This image is starkly opposed to the common political-theological framework in which God is defined through action, and human beings are similarly defined as action-producing beings. In contrast, ritual inoperativity depicts God’s identity and authority as one who gives rest or “lets be.” For this reason, human identity and authority should follow a similar model. This study argues that this perspective of political power could be enormously important for addressing the most significant political challenge in the contemporary world: climate change. It concludes by suggesting how a climate-healing Sabbath ritual could function.
This article advances a framework aimed at capturing the political life of ethical intensity by putting autonomist theory in resonance with ethnographic material pertaining to quietist Muslim milieus in post‐Soviet Russia. The emancipatory and prefigurative potential of collective projects of self‐legislation – in this case, ‘halal living’ – are explored through the notions of ethical form of life and Rule/Law. It will be argued that autonomist theory (a) is helpful in conceptualizing the friction between ethical projects (however quietist) and dominant moral/political orders; (b) has the potential to broaden anthropological conversations on virtue beyond existing fault lines (notably between what I call ‘traditionist’ and ‘liberal’ theoretical families) as well as conceptual silos (‘religion', ‘secularity’); and (c) can help us envision a radical, politically engaged anthropology of ethics.
This dissertation examines the limits of the patriarchal structure of the nation in the context of modern Mexico. Set against a background of violence, it considers the production of discourses of mourning through a series of cultural texts that that include literature and art. Through its examination of narrative, poetry, photography and art, it engages in a conversation with notions of filiation and crisis, sacrificial logics and the production of alternative discursivities. In engaging with the bodies that appear in these texts, and in dialogue with the psychoanalytic concepts of sexual difference, this dissertation points to the tensions and limits of filiative discourses of mourning that structure ideas about patriarchy and the state central to modern Mexican culture. The first chapter works out from the performance of mourning in the 2010 Celebrations commemorating the birth of the Mexican nation. It puts this event in dialogue with an image of Enrique Metinides in order to develop the conceptual architecture that informs the dissertation’s overarching argument. Chapter Two considers Juan Rulfos’s canonical novel Pedro Páramo, an essential literary work in the imagination of the Mexican nation. The chapter engages analyzes the filial politics that shape the novel’s narrative around mourning. Rulfo’s work illustrates a politics of filiation through the creation of masculine genealogies, but also exposes moments of break with these logics of patrilineal filiation. Chapter Three considers the work of Teresa Margolles (1969). This chapter describes recent intellectual debates regarding Margolles’s work, placing them in dialogue with the classical figure of Antigone to show that Margolles’s controversial art installations perform a gesture similar to Antigone’s insistence on death. I read Margolles, at the center of heated debates about the ethics of using human matter in art, as an artist who places her work within discourses of mourning. Chapter Four examines the writing of Roberto Bolaño (1953-2003). It pays particular attention to two of his novels: 2666 (2003) and Amuleto (1998). Both novels are analyzed as interrogations into the production of language around bodies/corpses of and in the aftermath of violence in relation to sexual difference. The chapter examines Bolaño’s creation of filitative links as crisis, opening the possibility of different modes of inheritance in relation to the production of language and the nation. The texts, images, and installations explored in these pages look beyond death as statistical fact and seek to interrogate moments where life (as natality), even in the visceral mourning of death, appears.
This article offers a reading of the “transcendental” character of Alain Badiou’s and Giorgio Agamben’s ontologies. While neither Badiou nor Agamben are “transcendental” philosophers in the Kantian sense, this article argues that their respective projects of ontology both recover aspects of the “classical” conception of the transcendentals. Not unlike how pre-modern philosophers conceived of oneness, truth and goodness as transcendental properties of all things, both Badiou’s and Agamben’s ontologies present various structures which can be universally predicated of all being. However, as opposed to the essentialist or even theological tendencies of traditional metaphysics, Badiou’s and Agamben’s ontologies are committedly “inessential” and atheistic at their very core. By replacing the divine names of the one, the true and the good in traditional metaphysics with a new yet quasi-classical transcendental notion of “the void” as a universal predicate of all beings, Badiou’s and Agamben’s works may be regarded as projects that go beyond both the pre-Kantian “theological” and the post-Kantian “subjective” conceptions of transcendental philosophy, thereby marking a new development in the history of western metaphysics.
En este artículo nos proponemos mostrar que la teoría de la potencia desarrollada por Giorgio Agamben adolece de una insuficiencia fundamental. Si bien el filósofo italiano ha señalado la condición anfibológica de la potencia (potencia-de y a la vez potenciade- no), no ha extendido su análisis al acto y, en consecuencia, no ha sido capaz de detectar la condición también anfibológica del mismo. Mostraremos que este descuido es la raíz común de la que se desprenden varios de los problemas (ontológicos, políticos, estéticos, éticos, etc.) del pensamiento agambeniano.
Cultural studies of recent memory tend to cling to love and find a certain answer from its musings. This critical move proceeds from various interrogations of cultural or cross-cultural practices towards adapting a linear progress so that love is tasked to provide an antidote to contemporary social maladies. This critical paper, however, attempts to appraise the idea that love is not a panacea, especially in a setting where theory is fragmented and assumes almost definitively a dead state. Instead, love functions as a specter that haunts a post-theoretical culture. The paper hinges this take from contemporary thinkers whom Nicholas Birns points to as “theorists without ‘theory’.” As such, the spectral concept of love is explored and critiqued in the
lens of Judith Butler and Giorgio Agamben – both thinkers taken as separate and together – as a subversion to its affirmative theoretical standing and as a proposal on how its spectrality can inform the possibilities of its function.
Political theorists continue to be provoked by Giorgio Agamben’s disturbing diagnosis that ‘bare life’ – human life that is excluded from politics yet exposed to sovereign violence – is not a sign of the malfunction of modern politics but rather a revelation of how it actually functions. However, despite the enormous amount of attention this diagnosis has received, there has been relatively little discussion of Agamben’s proposed ‘cure’ for the problem that he diagnoses. In this article, I analyze the three main concepts of Agamben’s positive philosophical program – ‘infancy,’ ‘potentiality,’ and ‘form-of-life’ – in order to show how he attempts to subvert the sovereignty of law over life with his idea of a life of habit in which life is sovereign over law. In addition to analyzing these concepts, I engage in an immanent critique of Agamben’s philosophy and contrast his vision of politics with those of other influential contemporary political theorists. I find that while Agamben’s philosophical program is almost undone by internal difficulties, it still radically challenges current theories of subjectivity, humanity, and community.
It is customary in a monograph such as this one to provide biographical information to get to know the man or woman behind the work, in order to better understand the origin and formation of his or her ideas, and to reveal the human—and maybe all too human—side of a prominent thinker. In Agamben’s case, the problem is that we have only very little information about what is commonly considered a personal life. It is not that Agamben’s life lacks personal experiences or relationships but that those are so closely tied to his work that it is virtually impossible to distinguish between the two. As David Kishik has observed, “neither Agamben’s ‘life’ nor his ‘work’ can really make a lot of sense independently of one another, because they both operate in the zone of indetermination that we call a ‘lifework’” (2012, p. 3). That this closeness between his life and his work as a writer is not unintentional can be gleaned from his assertion that “life is only what is made in speech” (EP, p. 81). While we should not take this to mean that, for Agamben, language is all there is (in contrast to Derrida, for Agamben there is life “outside the text”), it is certainly true that he sees the use of language as an essential and constitutive feature of a human life. This also means that instead of searching for clues about his ideas in “so-called real life” (EP, p. 82), to better understand his work, we need to look at what it means to lead a life that is “made in speech.”
It has been said that “in the work of every philosopher there is a pivotal idea that when deeply understood, reveals the foundations of his or her system or nonsystem of thought” (Palmer 2007, p. 126).
The migrant and refugee camps that proliferated in Europe over recent years reflect extreme, if not bipolar, architectural conditions. While fenced carceral camps with prefabricated units were created top-down by state and municipal authorities, informal makeshift camps of tents and selfmade shelters were formed bottom-up along Europe’s migration routes. These contrasting spatial typologies often appear side by side in the open landscapes of rural fields, in urban landscapes at the heart or in the fringes of cities, and in the architectural landscapes of abandoned institutions and facilities such as factories, prisons, airports, and military barracks. The different ways in which camps are created, function, and are managed by multiple and changing actors and sovereignties, substantially influence the form of these spaces. So far, however, the radically different spatial typologies of the camp and the intersections between them have not been comparatively analysed. Based on empirical studies of the recently created migrant camps in Europe, this paper sets out to investigate their various configurations, what they reflect, and how they correspond with the culture and politics that shape them. While this paper mainly focuses on three particular camps in northern France – the container camp in Calais, the makeshift camp in Calais known as the “Jungle,” and La Linière camp in Grande-Synthe – it offers observations and analytical strategies relevant to camp spaces in other spaces and contexts and to camp studies more broadly.
Teacher Education and the Political is a striking book which addresses the nature and purpose of teacher education in a global context characterised by economic and political anxieties around declining productivity and social inclusion. These anxieties are manifested in recent policy developments such as the promotion of professional standards, the deregulation and marketisation of teacher education and the imposition of performance-related regimes that tie teachers’ pay to outcomes in high-stakes testing.
The book assesses the implications of such policies for the work of teachers as well as for teacher educators and those undertaking initial teacher training. It is argued that these policy moves can be read as a depoliticising and de-intellectualising of teacher education. In this context, they illustrate how contemporary theory can provide a language for critiquing recent developments and imagining new trajectories for policy and practice in teacher education.
Drawing on the work of theorists from Derrida and Mouffe to Agamben and Lacan, this book argues for the need to maintain a space for intellectual autonomy as a critical dimension of the ethico-political work of teachers. Together these ideas and analyses provide examples of the power of negative thinking, illustrating its capacity to unsettle comfortable truths and foreground the political nature of teacher education.
In this article, the author argues that the question of educational time is absolutely essential in contemporary debates concerning the fate of the university. In order to examine the nature of educational time, this article first outlines Heidegger's distinction between temporality and Temporality. Second, the author makes a clarification between inauthentic and authentic learning as two forms of educational temporality. Here the article turns to the work of Hubert Dreyfus and Stuart Dreyfus on expert skill building versus standardised or generic forms of learning. When inauthentic and authentic forms of temporality are brought to light through this distinction, new ways of understanding the convergence and divergence of learning modes open up for critical reflection. Third, the article suggests that while differentiations internal to learning are critical in the struggle to define the nature of education, education cannot be reduced to its temporalising forms. At this point, the work of one of Heidegger's late students, Giorgio Agamben, becomes important for grounding the educational experience in Temporality through study (as distinct from learning). At stake here is carving out a time in education for enpresencing (the Temporality of the potential for something to appear) versus self-projection through action (the authentic temporality of expert skill building). And finally, the article turns back to Hediegger in order to see the ethical limitations of too quickly collapsing education into learning-even if that learning is authentic.
While The Kingdom and the Glory addresses the specifically economic dimension of modern biopolitical forms of governmentality, it goes even farther than earlier volumes of Homo Sacer in obscuring the specific dynamic of modern capitalism. Rather than simply challenging Giorgio Agamben's conclusions from an external perspective, the following paper proposes an immanent, "deconstructive" critique, showing that Agamben's neglect of the problem of "economic value," and of its close filiation to the circular movement of glory, is intimately related to his attempt, through the signature, to effectively neutralize the Derridean play of the signifier. While Agamben introduces the signature alongside the example as a second, economic-theological rather than political-theological paradigm for understanding paradigmicity as such, he seeks to stabilize the relation between the two. Contesting such stabilization, this paper develops a logic of surplementarity, positing the impossibility of keeping the "play of the signature" from disrupting the ideality of semantic value. Special attention will be given to Agamben's tendency, neglecting the relation between oikonomia and dance, to identify the "acclamatory" aspect of glory with song alone. Thus he seeks to understand the economy as ordering into unison, rather than as a more complex, differential relation of singularities. This goes hand in hand with the failure to address the graphic, chrematistic dimension of modern capitalism. But it is ultimately when, turning to Holderlin, he stresses the "national" essence of poetry, that the full consequences of his suppression of dance emerge. Attending to the role of dance in Holderlin will nevertheless suggest another way to think the glorious economy.
The man has been teaching educational philosophy and philosophy of/as education at the university for a rather long time. Now, at his pleasant surprise, he has been invited to write an ‘intellectual self-portrait.’ He accepted the invitation, as he mostly accepts them, but he knows it would be an illusion to conceive of this labor as a recollection of his past.
It is not uncommon to hear criticisms of the university today. From the right, the university is seen as nothing more than a mere liberal bastion or hotbed for leftist ideological indoctrination. And from the left, the university is considered nothing more than a factory, part and parcel of the military-industrial complex, or a mere puppet of corporate control. The centrality of corporate, neoliberal logics, ideologies of managerialism and excellence, and the universalization of individualist policies over and above public purposes all seem to indicate that the university is undergoing a major identity crisis. What many of these analyses fail to recognize is the underlying educational logic at work in higher education—a logic that informs both conservative and progressive analyses of the university. Building on the work of Giorgio Agamben, we present a critical analysis of the connections between the university’s educational logic of learning, the rise of student debt, and neoliberalism. We then suggest studying as an alternative model of university education that suspends the economy of learning and its connections with debt. To further expand upon Agamben’s ontological analysis of study as a state of educational potentiality, we explore its political and economic dimensions through a psychoanalytic-Marxist framework. In particular, we draw upon Marxist notions of reification to understand how learning and debt are lived by the student, and in turn, how Jacques Lacan’s psychoanalytic notion of dehiscence provides a way in which the student can experience studying as a dereified expression of educational life. The result will be a theory of study that is capable of undermining educational investments made by and through neoliberalism into learnification.
The concepts of 'biopolitics' and 'naked life' have become increasingly relevant in the debate on substance dependency due to the growing prominence of neuroscience in defining the nature of addiction1 and its threat to agency. However, these concepts are not necessarily well understood, and therefore may lead to oversight rather than insight. In this article we review the literature on Italian philosopher Giorgio Agamben, whose founding works on both concepts shed a different light on addiction. We argue that the current debate is missing a key insight from Agamben's work: the idea of agency past the subject, of agency past identity. We will illustrate how this can be an important form of agency against the stigmatization of users, making use of empirical data from our ongoing work on addiction and agency.
In this paper we explore a new way to deal with social inequality and injustice in an educational way. We do so by offering a particular reading of a scene taken from Minnelli's film The Band Wagon which is often regarded as overly western-centred and racist. We argue, however, that the way in which words and movements in this scene function are expressive of an event that can be read as a new beginning and that it is for this reason in and of itself educational. By drawing on Agamben's and Cavell's insights on childhood and what it means to acquire a language, we argue that in this scene a form of childhood is displayed which denotes a general condition for education to take place in children and grown-ups alike. Hence, education can be understood as a (temporary) interruption of existing power structures and as a transformation of one's existence.
In response to the growing emphasis on learning outcomes, life-long learning, and what could be called the learning society, scholars are turning to alternative educational logics that problematize the reduction of education to learning. In this article, we draw on these critics but also extend their thinking in two ways. First, we use Giorgio Agamben and Gilles Deleuze to posit two educational logics—tinkering and hacking, respectively—that suspend and render inoperative learning logics, expectations, and evaluative metrics. Second, we argue that contemporary artists and designers such as Katerina Kamprani and Grupo de Arte Callejero have much to offer educational philosophers and theorists interested in practices of suspension. In conclusion, we suggest ways in which educators can tinker with and hack into the curriculum by playing with the quintessential embodiment of learning: the test.
Giorgio Agamben’s work has often been criticised for being bleak, pessimistic, and of little use for thinking about political action. This image of Agamben has, however, resulted from a narrow reading of the Homo Sacer project that isolates it from his early thought on language and ontology. This essay draws on new works by Mathew Abbott and Jessica Whyte to explore the ways that Agamben attempts to think the conditions for overcoming the political nihilism of the present. It argues that the two works diverge on the question of where Agamben locates the potential for political transformation, and that this results from their differing approaches to the relationship between ontology and politics.
This study centers on the potential scope and significance of trans-spatiality as a new literary concept. I employ the concept of trans-spatiality as a means of understanding Asian immigrants’ transnational experiences as represented by Asian immigrant writers in the Anglophone world. Trans-spatiality is a grounding term and methodological orientation, and its scope is relational and appositional. Thus, previous studies such as postcolonialism, cosmopolitanism, transnationalism, diaspora studies, and globalization are related to trans-spatiality, but, in this dissertation, I strictly limit its use to an ethico-ontological and aesthetic understanding of Asian immigrant writers’ literary works. For this methodology, I explore and analyze various Western philosophers’ theories, especially Giorgio Agamben’s ethico-ontology. Also, I employ Édouard Glissant’s poetics of relation and commonplace (lieux communs) as well as Walter Benjamin’s constellation to transit this theoretical exploration to literary studies.
In chapter one of my study, which follows a brief preface, I address Asian immigrants’ negative (animalized or Otherized) humanities by analyzing two Asian American poets’ poems and Glissant’s poem alongside a theoretical critique of Heidegger’s Western-oriented ontology and ethics. In chapters two and three, I analyze Chang Rae Lee’s Native Speaker and Joy Kogawa’s Obasan to discuss Lee’s trans-spatial beings in terms of coming community and form-of-life, and Kogawa’s aesthetic testimony of Japanese Canadians’ internment during WWII via artistic signs. The fourth chapter shifts away from trans-spatiality in America-centered and anthropocentric narratives to a clone-centered science fiction and the critical space created by Kazuo Ishiguro, an Asian English novelist. This chapter ends with aesthetic and ethical inquiries into the clone as artist as a cornerstone of the relations between life and art. In the last chapter, I take on the topic of the relations between life and art via an overarching image of a bowl with the void in the center as a form of constellation in Theresa Hak Kyung Cha’s Dictée. I conclude this dissertation with a brief analysis of my own trans-spatial teaching experience.
Advisor: Seanna Sumalee Oakley
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