{"id":9694,"date":"2018-06-02T23:00:00","date_gmt":"2018-06-02T14:00:00","guid":{"rendered":"https:\/\/nkzw.jp\/igf\/2018\/06\/02\/en-philo-germany-igf-2018-agamben-state-exception\/"},"modified":"2018-06-02T23:00:00","modified_gmt":"2018-06-02T14:00:00","slug":"en-philo-germany-igf-2018-agamben-state-exception","status":"publish","type":"post","link":"https:\/\/nkzw.jp\/igf\/2018\/06\/02\/en-philo-germany-igf-2018-agamben-state-exception\/","title":{"rendered":"Agambenian State of Exception on Germany IGF 2018 Berlin \u2014 Homo sacer and bare life"},"content":{"rendered":"

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This essay applies the conceptual framework of the Post-Foucault<\/strong> \u2014 most prominently associated with Giorgio Agamben<\/strong> \u2014 to re-read the Germany IGF 2018 Berlin conference. Target audience: researchers, doctoral students, policy analysts, and executives.<\/p>\n<\/blockquote>\n

Introduction: The Problem<\/h2>\n

In Homo Sacer and State of Exception, Agamben analyzes how contemporary governance normalizes the exception. Cybersecurity discourse and emergency internet shutdowns represent a form of this state of exception.<\/p>\n

This essay argues that the multistakeholder process of Germany IGF becomes intelligible in its specificity only through the concept of Homo sacer and bare life<\/strong>, and that the concept itself undergoes transformation under the new material of digital space. Describing this mutual transformation is the task of this essay.<\/p>\n

\"Analytical<\/p>\n

Cyber state of exception<\/h2>\n

\u521d\u958b\u50ac debated at Berlin in 2018 entails the threshold question of who counts as a citizen to be protected and who as the "bare life" to be surveilled. The operation of related legislation in Germany reveals how this threshold is drawn.<\/p>\n

Each session's agenda-setting can be read as a contemporary restaging of the Giorgio Agamben-type problematic.<\/p>\n

The national-level IGF (Germany IGF) is an attempt to redefine the modern category of the nation-state in the digital era.<\/p>\n

Digital homo sacer<\/h2>\n

Giorgio Agamben's concepts are not confined to abstract philosophical discussion; they apply to the concrete agenda items debated at the 2018 conference. We examine that application below.<\/p>\n

1. Application to "\u521d\u958b\u50ac"<\/h3>\n

Discussion of "\u521d\u958b\u50ac" can be positioned, from the perspective of Giorgio Agamben's Homo sacer and bare life<\/strong>, as a central problematic. In Germany's context, the three layers of regulatory design, social implementation, and citizen participation around \u521d\u958b\u50ac are particularly at stake.<\/p>\n

2. Application to "GDPR"<\/h3>\n

Discussion of "GDPR" can be positioned, from the perspective of Giorgio Agamben's Homo sacer and bare life<\/strong>, as a derivative problematic. In Germany's context, the three layers of regulatory design, social implementation, and citizen participation around GDPR are particularly at stake.<\/p>\n

3. Application to "AI"<\/h3>\n

Discussion of "AI" can be positioned, from the perspective of Giorgio Agamben's Homo sacer and bare life<\/strong>, as a peripheral yet important problematic. In Germany's context, the three layers of regulatory design, social implementation, and citizen participation around AI are particularly at stake.<\/p>\n

4. Application to "\u56fd\u5185\u6cd5\u6574\u5099"<\/h3>\n

Discussion of "\u56fd\u5185\u6cd5\u6574\u5099" can be positioned, from the perspective of Giorgio Agamben's Homo sacer and bare life<\/strong>, as a peripheral yet important problematic. In Germany's context, the three layers of regulatory design, social implementation, and citizen participation around \u56fd\u5185\u6cd5\u6574\u5099 are particularly at stake.<\/p>\n

5. Application to "\u653f\u5e9c\uff0b\u6c11\u9593\u5354\u50cd"<\/h3>\n

Discussion of "\u653f\u5e9c\uff0b\u6c11\u9593\u5354\u50cd" can be positioned, from the perspective of Giorgio Agamben's Homo sacer and bare life<\/strong>, as a peripheral yet important problematic. In Germany's context, the three layers of regulatory design, social implementation, and citizen participation around \u653f\u5e9c\uff0b\u6c11\u9593\u5354\u50cd are particularly at stake.<\/p>\n

\"Philosophical<\/p>\n

Implications for Executives and Practitioners<\/h2>\n

The philosophical reflection of this essay is not merely academic. The Giorgio Agamben perspective carries three practical implications for executives operating in Germany.<\/p>\n

First, it raises the reflexive question of how the firm's business model connects to the logic of Homo sacer and bare life<\/strong>. Second, in dialogue with regulators and civil society, it suggests dimensions of consensus formation that purely technical arguments cannot reach. Third, it indicates that the long-term ground of business legitimacy lies not so much in technical advantage or market share as in participation in such philosophical-normative debates.<\/p>\n

Academic Positioning and Future Research<\/h2>\n

The argument of this essay attempts to graft a philosophical perspective onto the mainstream political-science and legal approaches to internet governance research. Three future research questions follow.<\/p>\n

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  1. Verification of the applicability of Giorgio Agamben's framework to other IGF conferences<\/li>\n
  2. Comparative contrast between Post-Foucault<\/strong> and other theoretical traditions<\/li>\n
  3. Exploration of dialogue possibilities with the indigenous intellectual traditions of Germany<\/li>\n<\/ol>\n

    In particular, the third point has the potential to liberate IGF research from West-centric debate and open a more multi-layered discursive space.<\/p>\n

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    Primary Sources<\/strong><\/p>\n