『코리올레이너스』, 주권과 호모 사케르, 그리고 그 너머의 정치적 가능성
Coriolanus, Sovereignty and Homo Sacer, and the Political Possibility Beyond
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This paper starts from the extension of the political theology study progressed actively in the recent Shakespeare studies. With the transition of global situation specked with the violence among the religious sects, the revival of religious fundamentalism, and the war on terrorism justified in the name of divine mission, Renaissance scholars have expanded their interest on the Renaissance political theology which was confined to Ernst Kantorowicz’s The King’s Two Bodies, to the ones by Carl Schmitt, Walter Benjamin, and Georgio Agamben. Agamben’s Homo Sacer, Sovereign Power and Bare Life, which will be interrogated in this paper as the explication for the political foundation of Coriolanus, functions as a proper bridge that connects Shakespeare texts and the political theology. Agamben points out the structural similarity between the sovereignty located simultaneously inside and outside the law, and the homo sacer who can be killed and yet not sacrificed, in that both are incorporated into the zone of politics as inclusive exclusions. This paper argues that the tragic hero, Coriolanus well represents both figures, the sovereign and the homo sacer, explained in Homo Sacer. Coriolanus is the sovereign in the sense that he still holds onto the noble status inherited from the monarchy though he is the one who expelled the tyrant, Tarquin, the remnant of Roman monarchy. He occupies the exceptional status in Rome in not conforming to the change from the monarchy to the republic, and from the martial area as a war hero to the civil area as a politician. At the same time, Coriolanus turns out to be the homo sacer as he was banished as a traitor to the state of Rome with the tribunes’s sovereign decision. Lastly, this paper attempts to discuss the new political possibility as an alternative to Agamben’s biopolitics unfolded between the sovereign and the homo sacer, with the concepts of the ‘divine violence’ and the ‘real state of emergency’ from Walter Benjamin’s “The Critique of Violence” and “Theses on the Philosophy of History”. Especially, this political possibility beyond Agamben’s sovereign and homo sacer will be traced in correlation with the later moment in Coriolanus when the boundary between the Romans and the Volscians is demolished as Coriolanus enters the field of his enemy, the Volsicans, from the status of the stranger and the friend.
Abstract
This paper starts from the extension of the political theology study progressed actively in the recent Shakespeare studies. With the transition of global situation specked with the violence among the religious sects, the revival of religious fundamentalism, and the war on terrorism justified in the name of divine mission, Renaissance scholars have expanded their interest on the Renaissance political theology which was confined to Ernst Kantorowicz’s The King’s Two Bodies, to the ones by Carl Schmitt, Walter Benjamin, and Georgio Agamben. Agamben’s Homo Sacer, Sovereign Power and Bare Life, which will be interrogated in this paper as the explication for the political foundation of Coriolanus, functions as a proper bridge that connects Shakespeare texts and the political theology. Agamben points out the structural similarity between the sovereignty located simultaneously inside and outside the law, and the homo sacer who can be killed and yet not sacrificed, in that both are incorporated into the zone of politics as inclusive exclusions. This paper argues that the tragic hero, Coriolanus well represents both figures, the sovereign and the homo sacer, explained in Homo Sacer. Coriolanus is the sovereign in the sense that he still holds onto the noble status inherited from the monarchy though he is the one who expelled the tyrant, Tarquin, the remnant of Roman monarchy. He occupies the exceptional status in Rome in not conforming to the change from the monarchy to the republic, and from the martial area as a war hero to the civil area as a politician. At the same time, Coriolanus turns out to be the homo sacer as he was banished as a traitor to the state of Rome with the tribunes’s sovereign decision. Lastly, this paper attempts to discuss the new political possibility as an alternative to Agamben’s biopolitics unfolded between the sovereign and the homo sacer, with the concepts of the ‘divine violence’ and the ‘real state of emergency’ from Walter Benjamin’s “The Critique of Violence” and “Theses on the Philosophy of History”. Especially, this political possibility beyond Agamben’s sovereign and homo sacer will be traced in correlation with the later moment in Coriolanus when the boundary between the Romans and the Volscians is demolished as Coriolanus enters the field of his enemy, the Volsicans, from the status of the stranger and the friend.
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