CAJ | 학술논문

在阿甘本看来，现代性的境况下，生命日渐成为赤裸生命，人成为牲人，而政治的范式不再是公共空间，而是集中营那样的场所。面对如此的人类境况，我们并不需要重新举起人文（人道，人本）主义大旗、呼唤人文精神。阿甘本追随海德格尔，认为人文主义只是对人的束缚而非解放，是对人的尊严的贬低而非提升。那么我们如何才能恢复人的尊严，开启新的政治？其契机在哪里？本文主要围绕阿甘本早期关于艺术与政治的文本，去阐释其关于快乐生命和潜能政治的思想。
재아감본간래，현대성적경황하，생명일점성위적라생명，인성위생인，이정치적범식불재시공공공간，이시집중영나양적장소。면대여차적인류경황，아문병불수요중신거기인문（인도，인본）주의대기、호환인문정신。아감본추수해덕격이，인위인문주의지시대인적속박이비해방，시대인적존엄적폄저이비제승。나요아문여하재능회복인적존엄，개계신적정치？기계궤재나리？본문주요위요아감본조기관우예술여정치적문본，거천석기관우쾌악생명화잠능정치적사상。
Human life in the context of modernity, according to Giorgio Agamben, has become a ＂bare life＂ and human being is reduced to homo sacer, while the political paradigm has transformed from public space to camp. When taking this into considera tion, however, it may not be said that humanism should be resorted as the source for humanist thought. Agamben, following Hei degger, believes that humanism is a degradation of human dignity instead of emancipating and upgrading of the human being. The paper tries to answer how human being＇ s integrity can be recovered to open up new space of politics. This paper focuses on Agamben＇ s early writings on art and politics to interpret Agamben＇ s idea of happy life and politics of potentiality.