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So I’m a little stuck, and I like to think out loud here, so here I go. Because it’s here, I’d love to hear what you think about my thinking. I’ve been ruminating on this for a few days now and I’m not quite ready to conclude.

In Homo Sacer, Agamben describes the concentration camp as the most perfect implementation of biopower in human history, which, of course, implies that it is the outcome of any biopolitical environment, whether we are talking about totalitarian dictatorship or a liberal democratic welfare state. If this is what we face when we are facing down biopolitics, it’s clear that we need to break the cycle. The problem is, of course, that Agamben effectively proves that all politics have been biopolitics since the beginning of recorded Western history. In light of that, how do we “solve” the problem of biopolitics?

I’ve been thinking about this a little obsessively because the issue has become deeply personal. I don’t want to offer some kind of sophistic solution. I’d really like to — at least — point in a direction that might be fruitful for further investigation, or gesture at what I think might lead to politics beyond biopolitics. In thinking about the biopolitical situation, I couldn’t help but go back to Donna Haraway’s “A Cyborg Manifesto,” because she writes of biopolitics: “Michel Foucault’s biopolitics is a flaccid premonition of cyborg politics, a very open field.” [Emphasis mine.]

What could this mean? Is the cyborg a product of the concentration camp? Another possibility that has crossed my mind is — the cyborg is both a product of the technology required by the concentration camp, and produced by the concentration camp. Which would mean that the cyborg springs from the same source, and grows alongside, the concentration camp.

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