Devin Shaw

In this essay, I attempt to show that the “war on terror” intensifies the use of biopolitical techniques. One such example, which I take as a point of departure, is Guantánamo Bay. We must place this camp in its proper genealogy with the many camps of the twentieth century. However, this genealogy is not a genealogy of the extremes of political space during and after the twentieth century; it is a genealogy of the transformation of political space itself. I will attempt to show this in three steps: first, a description and critique of the biopolitical in both Michel Foucault and Giorgio Agamben, who I take as exemplary in their analyses; second, an analysis of contemporary biopolitical techniques (including the camp), which enables us to avoid the liberal-democratic ideological misunderstanding of the war on terror; and third, a discussion regarding resistance to biopolitical techniques

This essay presents an overview of what I call “Cartesian egalitarianism,” a current of political thought that runs from François Poullain de la Barre, through Simone de Beauvoir, to Jacques Rancière. The impetus for this egalitarianism, I argue, is derived from Descartes’ supposition that “good sense” or “reason” is equally distributed among all people. Although Descartes himself limits the egalitarian import of this supposition, I claim that we can nevertheless identify three features of this subsequent tradition or tendency. First, Cartesian egalitarians think political agency as a practice of subjectivity. Second, they share the supposition that there is an equality of intelligences and abilities shared by all human beings. Third, these thinkers conceptualize politics as a processing of a wrong, meaning that politics initiates new practices through which those who were previously oppressed assert themselves as self-determining political subjects