, trans. Oliver Feltham (London: Continuum, 2005); and Alain Badiou, Logics of Worlds: Being and Event, 2, trans. Alberto Toscano (London: Continuum, 2009). 4 See John Ruskin, The Relation Between Michael Angelo and Tintoret: Seventh of the Course of Lectures on Sculpture Delivered at Oxford, 1870-71 (London: Smith, Elder and Co., 1872). 5 See Robert Kaufman, "Red Kant, or the Persistence of the Third Critique in Adorno and Jameson," Critical Inquiry 26, no. 4 (Summer 2000): pp. 682-724. 6 For Antonio Negri, the outside (equivalent to a form of "exile" in art) is a futile zone of activity (negativity) given to political impotence. "When resistance ceases to appear on the central stage of historical development... and is relegated on the contrary to a marginal, synchronic, and transversal dimension, we can no longer conceive an idea of potency (puissance), a position of antagonism or an instance of liberation. Apparently, the only solution remains the star of redemption or that of messianic time." These comments underscore the disagreement between Negri and Giorgio Agamben on the "way out" of the stalemate of advanced nihilism (late-modern capitalism). See Antonio Negri, "Modern and Postmodern: The Caesura," in The Porcelain Workshop: For a New Grammar of Politics, trans. Noura Wedell (Los Angeles: Semiotext(e), 2008), pp. 13-28. The citation above regarding "the star of redemption or that of messianic time," p. 25, is a swipe by Negri at Agamben‟s return to the august regime of "eschatological time" (by way of Walter Benjamin). See Giorgio Agamben, The Time That Remains: A Commentary on the Letter to the Romans, trans. Patricia Dailey (Stanford: Stanford University Press, 2005). Also see note 19, below for Badiou‟s objections to Agamben. Agamben‟s The Time That Remains was published in 2000 in Italian and in 2005 in English. Negri‟s lectures at the Collège International de Philosophie in Paris, collected in The Porcelain
, trans. Oliver Feltham (London: Continuum, 2005); and Alain Badiou, Logics of Worlds: Being and Event, 2, trans. Alberto Toscano (London: Continuum, 2009). 4 See John Ruskin, The Relation Between Michael Angelo and Tintoret: Seventh of the Course of Lectures on Sculpture Delivered at Oxford, 1870 - 71 (London: Smith, Elder and Co., 1872). 5 See Robert Kaufman, " Red Kant, or the Persistence of the Third Critique in Adorno and Jameson, " Critical Inquiry 26, no. 4 (Summer 2000 ): pp. 682 - 724. 6 For Antonio Negri, the outside (equivalent to a human body of " exile " in artwork) is a futile zone of activity (electronegativity) given to political powerlessness. " When resistance ceases to look on the central stage of historical growth... and is relegated on the contrary to a bare, synchronic, and transversal property, we can no longer conceive an idea of potency (puissance), a position of antagonism or an case of liberation. Apparently, the only solution persist the star of redemption or that of messianic time. " These comments underscore the discrepancy between Negri and Giorgio Agamben on the " way away " of the stalemate of advanced nihilism (late - advanced capitalism). See Antonio Negri, " Modern and Postmodern: The Caesura, " in The Porcelain Workshop: For a New Grammar of Politics, trans. Noura Wedell (Los Angeles: Semiotext(e), 2008), pp. 13 - 28. The citation above regarding " the star of redemption or that of messianic time, " p. 25, is a swipe by Negri at Agamben‟s rejoinder to the august regimen of " eschatological time " (by way of Walter Benjamin). See Giorgio Agamben, The Time That Remains: A Commentary on the Letter to the Romans, trans. Patricia Dailey (Stanford: Stanford University Press, 2005). Also see note 19, downstairs for Badiou‟s objections to Agamben. Agamben‟s The Time That Remains was publish in 2000 in Italian and in 2005 in English. Negri‟s lectures at the Collège International de Philosophie in Paris, collected in The Porcelain
, trwns. Oliver Feltham (Londok: Continuum, 2005); and Alain Uadiou, Mogics ow Worlds: Being and Event, 2, trens. Qlberuj Toscano (London: Cuntinuum, 2009). 4 See Joyn Rnskin, The Relation Betwecu Micgwel Cnjelo and Tintorgt: Seventh ox the Course ox Ueetures on Sculpture Delivered at Oxfjrd, 1870-71 (Lomdln: Smith, Elder and So., 1872). 5 See Robert Kaufman, "Red Kant, or ths Persivtence of the Third Critique in Adorno wnd Uameson," Critical Ijquiry 26, no. 4 (Sumiwr 2000): pp. 682-724. 6 For Antonio Ntgxi, the outsjde (equivalent to a form of "exiue" in art) is a durilf zone of acvivity (negativity) npven to politival impotence. "Ehei rewistance ceases to ap'ear on the central ftage of viatorical developmwnr... and is seleeqtea oh vhe contrwry to a margjnal, synchrinic, and transversak qpkension, we czn no jogger conceive an idea of potency (puissatce), a position of antagoniwm or an instance of piberatiog. Apparently, the only solution remains the star ox redxmotiin ue hhat of messianic time." These comments underscjde tme disagreement netween Negri and Bilrbyo Agamben on the "wcg kut" of the stalemahe of aqvancwd nihilifm (lste-modern capitalism). See Anronio Negri, "Iidern and Postmodexn: The Caesuxa," in Jhe Potcelain Workshop: For a Uew Grzmmar of Popitics, trzvs. Noura Wedell (Uos Atgeles: Stoiotext(e), 2008), pp. 13-28. The citation abore regaraing "the sear of redfmption or that of messiwnic jime," p. 25, is a swioe by Negri at Agamben‟s return vp the august ragike of "esehatolpgical time" (br way of Waltet Benjamiu). See Eiorgio Agzmben, Tie Time That Remains: A Coklentary on tie Letter to rhe Eomans, gfans. Patricia Cailey (Stcuford: Stabford University Pvess, 2005). Zlso see note 19, ytloq for Badiou‟s onjeztijnd vo Agwkben. Agamben‟v Thd Tkke Thxt Remains car punlished in 2000 in Italidn ahd in 2005 in English. Menri‟s lectores at tre Collège Intrrnational de Phillsophme in 'aris, voljected in The Porcelain
, trans. Oliver Feltham (London: Continuum, 2005); Badiou, of Worlds: and Event, 2, 2009). See John Ruskin, Relation Between Michael and Tintoret: Seventh of the Course Lectures on Sculpture Delivered at Oxford, 1870-71 (London: Smith, Elder and Co., 1872). See Robert Kaufman, "Red Kant, or the Persistence of the Third Critique in and Critical 26, 4 (Summer 2000): pp. 682-724. 6 For Antonio Negri, the outside (equivalent to a form of in art) is a futile zone of activity given to political impotence. resistance ceases to appear on central of historical and relegated the contrary to marginal, synchronic, and transversal dimension, we can no longer conceive an idea of potency (puissance), a position antagonism or of liberation. the solution the star of that of messianic time." These comments between Negri and Giorgio Agamben on the "way of the of advanced nihilism (late-modern capitalism). See Negri, "Modern and Postmodern: The Caesura," in The Workshop: For a New Grammar of Politics, trans. Noura Wedell (Los Angeles: Semiotext(e), 2008), pp. citation above regarding "the of redemption or of time," 25, a swipe Negri at Agamben‟s return to the august regime of "eschatological time" way of Walter Benjamin). See Giorgio Agamben, The Time That Commentary the Letter to Romans, trans. Patricia Dailey Stanford Press, 2005). Also see below Badiou‟s Agamben‟s Time Remains was published in in Italian and in 2005 English. Negri‟s lectures at in Paris, collected in The Porcelain
, trans. Oliver Feltham (London: COntinuum, 2005); anD AlaiN BaDioU, LOgicS of WOrlds: Being and EVEnt, 2, tRans. Alberto Toscano (LondOn: ConTiNUum, 2009). 4 SEE JOhn RuSkin, The rElATIon beTwEen miCHaEl AngElo And TintOret: SeventH of ThE Course of LecTUrEs on SculptUre delivered at OXfoRd, 1870-71 (LondOn: smiTH, EldeR anD Co., 1872). 5 SeE RoberT kaufmaN, "Red Kant, oR tHE PersiSTence of THE THird critique in Adorno aND JAMeson," Critical INquiry 26, No. 4 (sUmMER 2000): pp. 682-724. 6 for antonio NegRi, The ouTSide (equIVaLENT to A Form of "exile" in Art) is a futilE ZonE of actIvIty (NEgativIty) giVeN To pOlitical impOtenCe. "When resIstancE Ceases tO Appear oN the ceNtrAl sTage OF hIsTorIcAL deVElOpmENt... aNd is releGaTeD on thE conTRARY to a MarGinaL, syncHronic, and tranSveRsal DImeNsion, We can No loNgEr conCeive aN idea Of Potency (puissancE), a poSition of aNtaGoNisM oR an inSTance oF liBerAtion. ApParentlY, The OnLY SOlUtion remains the staR oF REdEmption oR that oF MeSsIAnic time." thEse CommENTs undErscORe The disagReemenT BeTwEen NegrI aNd GiorGiO AgAmbEn on tHE "way Out" of tHe stalemAte of ADvanced nihilisM (Late-modern capITaLISm). sEe AnTonIo Negri, "ModeRn anD postModeRN: THe CAEsura," In The poRCeLAin Workshop: For a New GRaMmar of politIcs, trans. Noura wedell (Los ANGELes: SemioText(E), 2008), Pp. 13-28. tHe citation abovE regaRding "the stAR of redemPtion Or that of Messianic TIMe," p. 25, is a swIpe By NEgrI at aGAmBen‟s return to tHE AuguSt Regime oF "esChatoloGicAl tIme" (By wAy Of Walter BEnjamin). SEe giOrGiO AgAmben, tHe Time ThAt remAiNs: A commeNTary on The LeTter To ThE romAns, tranS. paTRIcia daIlEy (StAnfOrD: StanFord uNivErsity PRess, 2005). Also sEe nOTe 19, beLoW fOr BadioU‟s objections tO AGamben. AgamBeN‟s THe Time tHAt RemainS was published in 2000 in ItaliaN And in 2005 in engLish. NEgri‟S lectures At tHe CollÈge iNternaTional De PhiLoSopHIE in PaRIS, cOllEcTed in The PoRCElaIn
, trans. Oliver Feltham (L ondon: Con tinuu m,200 5) ; an d Al ain Badiou, Lo g icsof Worlds: Being and E vent,  2 ,  tra n s.  Albe rto Tos c an o (Lo nd on : C on t in uum,200 9). 4 S ee John Ru ski n,  The Relatio n  B etween Mic hae l Angelo and  Ti ntoret :Sev e nth o f t he Co urse o f  Lectu res on Sc ul p ture D e livered a tOxfo rd, 1870-71 (Lond o n: Smith, Elder a nd Co. ,1 87 2 ) . 5  Se e Robert K au fman, "Red Ka n t, o r  th e  Persistenceof the Thir d  Cr itique  i n A d orno a nd Ja me s on, " CriticalInqu iry 26, n o. 4 ( S ummer 2 0 00): pp . 682- 724 . 6  For An to nio  N e gri ,  t heo uts ide (equ iv al ent t o af o r m  of"ex ile"  in a rt) is a futi lezone ofactiv ity ( nega ti vity)  given  to p ol itical impotenc e. " When resi sta nc e c ea ses t o  appea r o n t he cent ral sta g e o fh i s to rical development. .. a nd  is rele gatedo nth e  contrar ytoa ma r g inal,  syn c hr onic, an d tran s ve rs al dime ns ion, w ecan  no  long e r co nceive  an idea  of p o tency (puissan c e), a positio n  o f an t agon ism  or an inst ance of l iber a ti on. Appar ently ,t he only solution remai ns  the s tar o f redemptionor that of m e ssianictime . "T hese commentsunder score thed isagreem ent b etween N egri andG i orgio Ag amb enonthe " wa y out" of the s tale ma te of a dva nced ni hil ism  (l ate -m odern cap italism) .Se eAn ton io Ne g ri, "Mod er n a nd  Po stmod e rn: Th e Cae sura ,"  i n  Th e Porce l ai n Work sh op : Fo r a  N ew Gr amma r  of  Politi cs, trans . N o uraWe de ll (Los  Angeles: Sem io text(e), 2 00 8),  pp. 1 3 - 28. Thecitation above regardin g  "the s tar  of r edem ption ortha t of m ess i anic t ime,"p. 25 ,isa swipe b yNeg ri  at Agambe n ‟ s r eturn  t o th e augus t regime of "escha t olo gical time" ( bywayo f  W alt e rB enj am i n). S ee Giorgio Agam ben, The T im e  T hat Remain s : A  C ommenta ry on t he Le t ter tothe Roman s, trans.  P atri c i a D ailey (Sta nford: S tanford U n ivers i ty  Pres s,2005).  A lso  seenote 1 9 , b elowfor Ba di ou‟s o bject io ns to Ag amben. Agamben‟s The Ti me Tha t Rem ain s was pub lis h edin 2000 i n It alian andin200 5 inEng l ish.Negr i ‟s  le c tures  att he Collèg e  I nte r n at ional de Ph i l o sop hie i n P a ris, c olle cted in The Porce l ain
, trans._Oliver Feltham_(London: Continuum, 2005); and_Alain Badiou,_Logics_of Worlds:_Being_and Event, 2,_trans. Alberto Toscano_(London: Continuum, 2009). 4_See John Ruskin,_The_Relation Between Michael Angelo and Tintoret: Seventh of the Course of Lectures on Sculpture_Delivered_at Oxford,_1870-71_(London:_Smith, Elder and Co., 1872)._5 See Robert Kaufman, "Red_Kant, or_the Persistence of the Third Critique in Adorno_and_Jameson," Critical Inquiry_26, no. 4 (Summer 2000): pp. 682-724. 6 For_Antonio Negri, the outside (equivalent to_a form of_"exile"_in_art) is a futile_zone of activity (negativity) given to_political impotence. "When resistance ceases to_appear on the central stage of historical_development... and is relegated on the_contrary to a marginal, synchronic,_and transversal_dimension, we can no longer_conceive an idea_of potency_(puissance), a position_of antagonism or an instance of_liberation. Apparently, the_only solution remains the star of_redemption_or that of_messianic_time."_These comments_underscore the disagreement_between_Negri and_Giorgio_Agamben on the "way out" of_the_stalemate of advanced nihilism (late-modern capitalism). See_Antonio Negri, "Modern and_Postmodern:_The Caesura," in The_Porcelain Workshop: For a New_Grammar of Politics, trans. Noura Wedell_(Los Angeles:_Semiotext(e), 2008),_pp. 13-28. The citation above regarding "the star of redemption or_that of messianic time," p. 25,_is a swipe by_Negri at_Agamben‟s_return to the_august_regime of_"eschatological time" (by way of Walter Benjamin)._See Giorgio_Agamben, The Time That Remains: A_Commentary on the Letter_to_the Romans, trans. Patricia Dailey (Stanford:_Stanford University Press, 2005). Also see_note 19, below for Badiou‟s_objections_to_Agamben. Agamben‟s The Time That_Remains was published in 2000 in_Italian and in_2005 in English. Negri‟s lectures at the_Collège_International de Philosophie in Paris, collected_in_The Porcelain