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Please use this identifier to cite or link to this item: http://hdl.handle.net/20.500.12128/6199
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dc.contributor.authorKrzykawski, Michał-
dc.date.accessioned2018-09-14T11:41:39Z-
dc.date.available2018-09-14T11:41:39Z-
dc.date.issued2015-
dc.identifier.citationZoophilologica, Nr 1 (2015), s. 95-108pl_PL
dc.identifier.issn2451-3849-
dc.identifier.urihttp://hdl.handle.net/20.500.12128/6199-
dc.description.abstractThe aim of this article is to discuss Agamben’s distinction between dzoē and bios and verify if the category of bare life would be relevant to the life of animals. At first glance, following Agamben’s line of thought, one might say that the very helplessness of the modern law in the face of dzoē results in ephemeral and certainly not inalienable animal rights. Thus, what Agamben calls homo sacer would also refer to animals as animal sacrum. However, when extended to include animals, Agamben’s philosophical project shows serious constraints which are cleverly camouflaged under the linguistic argument and his rather selective interpretation of Aristotle’s works.pl_PL
dc.language.isoplpl_PL
dc.rightsUznanie autorstwa-Użycie niekomercyjne-Bez utworów zależnych 3.0 Polska*
dc.rights.urihttp://creativecommons.org/licenses/by-nc-nd/3.0/pl/*
dc.subjectAgambenpl_PL
dc.subjectlifepl_PL
dc.subjectsovereigntypl_PL
dc.subjectbiopoliticspl_PL
dc.subjectanimalitypl_PL
dc.subjectsacredpl_PL
dc.subjectanimapl_PL
dc.titleNagie życie zwierząt. O wartości użytkowej Giorgio Agambenapl_PL
dc.typeinfo:eu-repo/semantics/articlepl_PL
Appears in Collections:Artykuły (W.Hum.)

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