Politics in the time of impossibility of politics
Giorgio Agamben, Quodlibet, February 18, 2026
In the Seventh Letter Plato links his decision to consecrate himself to philosophy to the wretched political conditions of the city in which he lived. After trying every way to participate in public life — he writes — he finally realised that all cities were politically corrupt (kakos politeuontai), and he felt, therefore, compelled to abandon politics and devote himself to philosophy.
Philosophy presents itself, from this perspective, as a substitute for politics. We must engage with philosophy, because — now no less than then — engaging in politics has become impossible. One must not forget this particular nexus between politics and philosophy, which makes philosophising a substitute for political action, a supply and a compensation, certainly not fully satisfying, for something we can no longer practise. What value should we then set upon this substitute, which we would not have chosen had political life been still possible? Philosophy shows here its true meaning, which is not to work out theories and opinions to propose to those who believe they can still engage in politics. Philosophy is a form of life, that allows us to live in politically unlivable conditions. Thus — just because it enables us to inhabit the uninhabitable and impolitic city — philosophical life proves to be the only possible politics in the time of impossibility of politics.
Giorgio Agamben, Quodlibet, February 18, 2026
In the Seventh Letter Plato links his decision to consecrate himself to philosophy to the wretched political conditions of the city in which he lived. After trying every way to participate in public life — he writes — he finally realised that all cities were politically corrupt (kakos politeuontai), and he felt, therefore, compelled to abandon politics and devote himself to philosophy.
Philosophy presents itself, from this perspective, as a substitute for politics. We must engage with philosophy, because — now no less than then — engaging in politics has become impossible. One must not forget this particular nexus between politics and philosophy, which makes philosophising a substitute for political action, a supply and a compensation, certainly not fully satisfying, for something we can no longer practise. What value should we then set upon this substitute, which we would not have chosen had political life been still possible? Philosophy shows here its true meaning, which is not to work out theories and opinions to propose to those who believe they can still engage in politics. Philosophy is a form of life, that allows us to live in politically unlivable conditions. Thus — just because it enables us to inhabit the uninhabitable and impolitic city — philosophical life proves to be the only possible politics in the time of impossibility of politics.
(English translation by I, Robot)
Edvard Munch, Kiss, 1897. Courtesy of WikiArt.

























