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The Real State of Emergency:

Agamben on Benjamin and Schmitt

by Colin McQuillan

I.

In his essay On the Concept of History (1940), Walter Benjamin declares that
“the tradition of the oppressed teaches us that the state of emergency in
which we live is not the exception but the rule” (Benjamin, 2003a: 392).
Benjamin penned this sentence hoping that “a conception of history that
accords with this insight” would reveal that “it is our task to bring about a
real state of emergency” (ibid.). This real state of emergency would, he
claimed, “improve our position in the struggle against fascism”, allowing a
revolutionary politics to “brush history against the grain”, “blast open the
continuum”, and “leap into the open air” (ibid.: 392; 395; 396).

Giorgio Agamben remains deeply indebted to Benjamin’s essay. Yet,

Agamben has also attempted to widen the scope of its analysis, extending
Benjamin’s thought beyond a conception of history. Much of Agamben’s
recent work can be understood as an effort to rethink the state of emergency
as a specifically political problem. While he turns to Michel Foucault for the
latter’s critique of the way in which contemporary biopolitics gives form to
life, Agamben appeals to Carl Schmitt for his analysis of the logic of the
political institutions which makes that regime possible. According to
Agamben, Schmitt’s account of the sovereign decision on the exception
corresponds precisely to “the state of emergency in which we live”
(Agamben, 2007: 57-59) that Benjamin describes in On the Concept of History.

Although he thinks Schmitt’s account of sovereign decision serves as a

paradigm for contemporary global politics, Agamben also thinks there are a
number of ways to undo the logic of sovereignty and the state of emergency
it has engendered in our political institutions. Chief among these, for
Agamben, is Benjamin’s conception of a real state of emergency. Agamben
insists that Benjamin’s real state of emergency is different from the state of
emergency theorized by Schmitt. The confrontation Agamben stages
between Benjamin and Schmitt in State of Exception is an attempt to show
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McQuillan: The Real State of Emergency 97

how Benjamin’s politics opposes Schmitt’s decisionism. It is also a defense

of Benjamin’s concept of a real state of emergency as a political concept.
Agamben will insist that this concept will expose, demystify and unwork
the mystical foundations of authority, freeing human beings to be what they
are and do what they will (Agamben, 2007: 64).

Agamben could be accused of articulating his own political philosophy

through his readings of Benjamin, as if he were a ventriloquist making a
dummy speak. Yet, it is important to note that Agamben does not believe
that he has staged the confrontation between Benjamin and Schmitt that he
describes in State of Exception. He bases his account of their confrontation
on the following: Benjamin’s reference to Schmitt in his Curriculum Vitae of
1928; a letter Benjamin wrote to Schmitt in December, 1930, in which
Benjamin expresses his admiration for the fascist jurist and acknowledges
the influence of Schmitt’s theory of sovereign on his own work; Schmitt’s
comments on Benjamin in Hamlet or Hecuba in 1956; and Schmitt’s
correspondence with Hansjörg Viesel in the 1970s, in which Schmitt claims
that his work on Hobbes was written in response to Benjamin. In addition
to this “exoteric dossier” – which consists of Benjamin’s correspondence with
Schmitt and the references Benjamin and Schmitt made to one another in
their published work – Agamben also refers to the “esoteric dossier” of a
debate between Benjamin and Schmitt on the issues of violence, politics and
law. By reconstructing this dossier, Agamben thinks he can show that
Benjamin and Schmitt were responding to one another directly from the time
of their earliest publications (Agamben, 2007: 52-53).1

Even if Agamben’s esoteric dossier is not ‘authentic’ in the philological sense,

it remains a useful supposition, which can be used to clarify the
philosophical and political differences between Benjamin and Schmitt. In
what follows, I will elaborate upon the very brief account of the debate
between Benjamin and Schmitt that Agamben presents in State of Exception,
in order to highlight Benjamin’s critique of sovereignty, as well as the outlines
of the more general political theory that Agamben draws from Benjamin’s
work. In the end, I hope to show that Agamben takes up the idea of a politics
free from the concept of sovereignty and decision from Benjamin’s critique
of Schmitt.

II.

The first document Agamben includes in his esoteric dossier is Schmitt’s

Political Theology: Four Chapters on the Concept of Sovereignty (1922). Agamben
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98 McQuillan: The Real State of Emergency

claims that Schmitt wrote this work in response to Benjamin’s Critique of

Violence (1921). While Benjamin tried to “ensure the possibility of a violence
that lies absolutely outside and beyond the law and that, as such, could
shatter the dialectic between lawmaking violence and law-preserving
violence”, Schmitt subjected this “pure and anomic violence” to sovereign
decision in Political Theology (Agamben, 2007: 53-54). When the sovereign
“decides on the exception”, his decision establishes a rule over what does
not belong to the general norm of “ordinary legal prescription”, including
that exception within the juridical order (Schmitt, 1985: 5-6).

Sovereign decision is not of a kind with ordinary legal prescription for

Schmitt, because it includes something which is, by definition, excluded from
the normal operation of the law. Although the exception remains outside
the law, Schmitt insists that the decision concerning the exception has a
definite place within “a systematic legal-logical foundation” (ibid.). Indeed,
he says it is at the very foundation of the legal order, because it decides
whether or not the law applies. If, as Schmitt says, it is the sovereign who
decides “whether there is an extreme emergency”, along with “what must
be done about it” and “whether the constitution needs to be suspended in
its entirety”, then it is the sovereign who determines the most basic
conditions under which the law is to function (ibid.: 7). The sovereign
decides whether or not the law applies, in other words, so that even when
the sovereign says the law does not apply, that too is the law.

Agamben sees Schmitt’s conception of sovereignty as an attempt to capture

Benjamin’s pure anomic violence and re-inscribe that violence within a
juridical context (Agamben, 2007: 54). By making the sovereign decision
between the norm and the exception the political foundation of the legal
order, Schmitt guarantees that there is nothing which can truly depose the
authority of the sovereign. Whenever and wherever the law is suspended,
the one who decides that it does not apply or no longer applies will be
sovereign. Consequently, there can be no violence that undermines the law,
which does not, at the same time, reassert the most fundamental principle
of the political-legal order, the sovereign decision on the exception. The
divine violence that Benjamin discusses as the end of his Critique of Violence
is no less mythical than the juridical order it deposes, according to Schmitt,
because the very act of suspending the law is at the foundation of the
political-legal order.

Schmitt was more likely concerned with the liberalism and legal positivism
of Hans Kelsen’s The Problem of Sovereignty and the Theory of International Law
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McQuillan: The Real State of Emergency 99

(1920) than he was with Benjamin’s Critique of Violence when he published

Political Theology (Kennedy, 2004: 74-77). It is unlikely that his concept of
sovereignty is a response to Benjamin’s conception of a divine violence which
remained entirely outside the constitution or maintenance of the law as
Agamben suggests. Yet, Agamben is not wrong to bring the two works into
dialogue with one another, for his comparison highlights the differences
between Benjamin and Schmitt. Agamben shows that Benjamin concerns
himself with a kind of violence that undermines the authority of the law,
while Schmitt focuses on the decision that founds the law and constitutes
the political authority of the sovereign. One could say that Benjamin is
concerned with the end of the law, while Schmitt is concerned with its
beginning. Understanding the difference between these perspectives, and
the consequences of that difference, is essential for understanding the
concept of sovereignty that Schmitt articulates in Political Theology, as well
as the use Benjamin makes of that concept in The Origin of the German Tragic
Drama (1928).

III.

That Benjamin’s treatment of the sovereign in The Origin of the German Tragic
Drama was influenced by Schmitt is beyond dispute. Benjamin
acknowledged Schmitt’s influence on the work in his 1928 Curriculum Vitae
and in his December, 1930 letter to Schmitt. Jacob Taubes has called these
texts “a mine that could blow to pieces our conception of the intellectual
history of the Weimar period”, especially the political distinction between
Schmitt on the right and Benjamin on the left. Yet, Agamben is not the first
scholar to have pointed to the important differences between Schmitt’s
reasons for characterizing the sovereign as the one who decides on the
exception and the use Benjamin makes of this concept in his Trauerspielbuch
(Agamben, 2007: 53).2 These differences show that there is indeed a clear
distinction between the right-wing defense of the concept of sovereignty in
Schmitt and the left-wing critique of sovereignty in Benjamin, despite the
influence Schmitt exerted on Benjamin’s understanding of the concept of
sovereignty.

The Origin of the German Tragic Drama shows that Benjamin thought Schmitt
was correct when he said the concept of sovereignty “emerges from a
discussion of the state of emergency” in the works of the natural law
theorists of the seventeenth century (Benjamin, 2003b). The natural law
theorists “make it the most important function of a prince to avert this”, the
state of emergency (ibid.: 65). Benjamin nevertheless points out that the
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100 McQuillan: The Real State of Emergency

prince, the figure of the sovereign, is unable to prevent the “catastrophic

violence” of the state of emergency in the dramatic works of the same period
(ibid.: 66). Here, the sovereign is characterized as a “mad autocrat and
symbol of a disordered creation” (ibid.: 71). He is a tyrant who, while
making an ineffectual “gesture of executive power”, nevertheless reveals “at
the first opportunity, that he is almost incapable of making a decision”
(ibid.).

While Schmitt adopts Hobbes’ characterization of the sovereign as an awe-

inspiring man-made god in Political Theology, Benjamin presents the
sovereign as a weak, indecisive “creature,” subject to a “constantly shifting
emotional storm” within himself as well as the “changing physical impulses”
which guide his actions (ibid.: 71-72).3 Threatened at every turn, unable to
decide what to do about the storm within him or the chaos which surrounds
him, the sovereign is ultimately dispatched in the most pathetic and
inglorious fashion. The audience is fascinated by the downfall of the tyrant
in this literature, Benjamin says, because they recognize “the conflict between
the impotence and depravity of his person, on the one hand, and, on the
other, the extent to which the age was convinced of the sacrosanct power of
his role” (ibid.: 72). If “the function of a tyrant is the restoration of order in
the state of emergency”, then it is “a dictatorship whose utopian goal will
always be to replace the unpredictability of historical accident with the iron
constitution of the laws of nature”, one which is doomed to fail (ibid.: 74).

Sixteen years after Benjamin’s death, Schmitt responded to these charges in

his book, Hamlet or Hecuba: The Irruption of Time into Play. Schmitt argues
that Benjamin neglects a distinction that he thought essential for
understanding the role of the prince and the difference between the tragic
figure of Hamlet and the prince in the German Trauerspiel, namely, the
distinction between the political and the barbaric (Schmitt, 2006: 54). Schmitt
contends that Hamlet, who exemplifies the indecisiveness of the baroque
prince for Benjamin, was in fact a figure of barbarism for Shakespeare (ibid.:
54). His limitations as a melancholic and indecisive prince cannot, as such,
be utilized for the critique of sovereignty that was such an important feature
of Benjamin’s Trauerspielbuch. Schmitt claims that they belong, instead, to
the “insular” English context of the late sixteenth century.

According to Schmitt, Hamlet represents the condition of an English prince

prior to the emergence of the “concrete meaning” of the political in works
like Hobbes’ (1651) Leviathan (ibid.: 20-27). Hamlet’s indecisiveness and his
melancholy are emblematic of the Stuarts’ failure to put “the barbaric middle
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McQuillan: The Real State of Emergency 101

ages” behind them and follow the course of modernity. While Benjamin had
seen Hamlet as an allegorical figure of the inability of the sovereign to decide,
regardless of the historical circumstances, Schmitt presents him as a tragic
figure representing the historic failure of a particular regime. Despite his
insistence on this point in 1956, Schmitt was also forced to admit that the
modern and more properly “political” conception of sovereignty which
succeeded the “barbarism” represented by Hamlet was also a failure. This
becomes apparent in his study of Hobbes and the fate of his Leviathan.

IV.

In his 1973 letter to Hansjörg Viesel, Schmitt claimed that his book, The
Leviathan in the State Theory of Thomas Hobbes (1938), was a response to
Benjamin (Viesel, 1988: 14).4 While the book is usually and probably more
correctly taken as a response to The Political Philosophy of Hobbes (1936) by
Leo Strauss, it could also be seen as a reaction to the pathetic treatment
sovereignty received in Benjamin’s Trauerspielbuch. In the course of his
discussion of the development of the modern concept of sovereignty out of
the barbaric order represented by Hamlet’s indecisiveness, Schmitt comes to
agree with Benjamin’s assessment of inefficacy of the sovereign. Though he
is unwilling to admit that the concept of sovereignty is implicated in its
failure, Schmitt’s analysis of the fate of Hobbes’ Leviathan shows that the
sovereign ultimately fails to establish the political and legal order it was
intended to constitute.

Schmitt concedes that the sovereign of the natural law theorists failed to
become the “mortal god who brings to man peace and security” that Hobbes
imagined, because the absolute monarchy that Hobbes sought to legitimate
failed to appear in England, while continental European approximations of
that form of government soon declined. Yet, Schmitt does not think their
failure implicates the concept of sovereignty that he developed in Political
Theology. In The Leviathan in the State Theory of Thomas Hobbes, Schmitt
remarks that “the leviathan as magnus homo, as the godlike sovereign person
of the state, was destroyed from within” during the course of the eighteenth
century (Schmitt, 2008: 65).

Schmitt’s resentment is palpable when he notes that Hobbes’ conception of

sovereignty was undone by the liberalism of the constitutional state, which
“put a hook in the nose of the leviathan”, after it had found a home in “the
French and Prussian states that were in many respects distinct expressions
of classical perfection” (ibid.: 65; 79). Curiously, Agamben does not discuss
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102 McQuillan: The Real State of Emergency

the role this comment might play in his “esoteric dossier” of the debate
between Benjamin and Schmitt, but it nevertheless points to an important
conceptual difference between Benjamin and Schmitt on the relation between
sovereignty and the state of emergency. While Benjamin thinks the concept
of sovereignty is fundamentally flawed, pretending to an authority and an
efficacy it could never really possess, because it is essentially unable to avert
the state of emergency, Schmitt blames its failure on its historical
circumstances and the cunning of the liberal critics of sovereignty.

The most prominent of the enemies of sovereignty that Schmitt identifies is

“the liberal Jew”, Spinoza, who, according to Schmitt, “noticed the barely
visible crack in the theoretical justification of the sovereign state” in Hobbes
and “pushed this incipient form to the limit of its development until the
opposite was reached and the leviathan’s vitality was sapped from within
and life began to drain out of him” (ibid.: 57). For Schmitt, Spinoza’s defense
of the freedom of conscience and the separation of church and state was
representative of the liberal attempt to establish an apolitical “private
sphere” that was not subject to sovereign decision.

Schmitt goes on to explain how the cracks in the political body of the
sovereign began to widen and extend themselves throughout the eighteenth
century, so the state came to be seen as the guarantor of the freedoms of
private individuals rather than the symbolic bearer of public power. Liberal
political philosophers began to see the sovereign as the servant of the people
and advocated a minimalist view of the state, in which the state’s defense of
civil liberties would not interfere with the exercise of those liberties on the
part of private citizens. These developments were intolerable for Schmitt,
because they made the sovereign dependent on something outside itself,
forcing it to appeal to the constitution for its legitimacy and the interests of
the people to justify its actions. Sovereign power no longer had free reign,
because the sovereign’s capacity to decide was restricted by the legal and
political order it founded.

The constitutional limits liberalism imposed on the exercise of sovereign

power may seem to be an ideal solution to the problems Benjamin identified
in his analysis of the role of the prince in the Trauerspiel. They define exactly
what kinds of power the sovereign is authorized to wield and the
circumstances under which it is authorized to use those powers, eliminating
the problem of sovereign indecision and the weakness and frailty of
individual rulers. Yet liberal constitutionalism has not eliminated the
problem of sovereignty, much less the state of emergency in which we live.
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McQuillan: The Real State of Emergency 103

In attempting to limit the exercise of sovereign decision, liberalism has only

emphasized its exceptional character, making it even more obvious that there
are cases in which the norm does not apply. And it is at this point that
Benjamin’s more radical solution to the problem of sovereignty becomes
essential for an adequate response to the state of emergency in which we
live.

V.

Agamben’s analysis of the relationship between the state of exception,

sovereignty, and modern democracy in Homo Sacer is helpful in
understanding why constitutional liberalism did not lead to the “total
depoliticization” that Schmitt feared and why the idea of a “state of
emergency” has continued to play such an important role in contemporary
political debates. Agamben shows that the liberal attempt to restrict the
exercise of sovereign power nevertheless acknowledged that, in some cases
and under certain circumstances, when it was necessary, exceptional
measures were justified and private freedoms could be temporarily
suspended (Agamben, 1998: 166-188).5 Schmitt complained that the terms
under which liberals defined these conditions and the liberty they granted
to the executive were too narrow. He therefore defended the broadest
possible interpretation of Article 48 of the Weimar constitution, which
authorized presidential dictatorship in the event of a national emergency.6
Yet, he must have recognized the existence of such an article as an
acknowledgment of the enduring significance of sovereignty for liberal
political theory.

The Third Reich is the nightmare scenario for liberalism, because it used
temporary, constitutional, emergency measures to authorize a permanent
suspension of civil liberties and a universalized exception to the normal
order of government. In cases like this, where the exception becomes the
rule and the normal function of the legal order is the exception to a state of
permanent crisis, liberal restrictions on the exercise of sovereign power offer
no protection. For this reason, Agamben says, Benjamin sought a different
and more radical solution to the problem of the state of emergency in which
we live in On the Concept of History. Benjamin does not appeal to the
constitutional state to check the excesses of sovereign power or define the
conditions under which sovereign power may be exercised, because all such
restrictions had been suspended by the Nazi regime. Instead, Benjamin
urges us to bring about a real state of emergency which will improve our
position in the struggle against fascism (Benjamin, 2003a: 392).
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104 McQuillan: The Real State of Emergency

Many readers have suggested that Benjamin’s real state of emergency is an

appeal to “an authoritarian policy, indissociable from the concept of the state
of emergency forged by Carl Schmitt”, so that Benjamin’s politics turn out
to “have no rationale outside certain extreme situations” (Roschlitz, 1996:
234).7 Yet, Agamben reads Benjamin’s politics rather differently. For
Agamben, the distinction Benjamin draws between the real state of
emergency, which will improve our position in the struggle against fascism,
and the state of emergency in which we live, the state of emergency which
has become the rule, clearly distinguishes Benjamin’s conception of the real
state of emergency from Schmitt’s state of exception.

According to Agamben, Benjamin’s reference to the real state of emergency

stands in contrast to the “fictitious” or “political” state of emergency in
which we live (Agamben, 2007: 58-59). It is, as such, the reformulation of a
traditional, legal distinction, which Benjamin takes up, in order to turn it
back against Schmitt (ibid.: 59). The traditional distinction between the
“real” and the “fictitious” or “political” state of emergency allows the
sovereign to declare a state of emergency when, for example, an enemy force
threatens a city but has not yet appeared at the gates. When this threat is
not yet “real”, the sovereign makes it so by declaring a state of emergency.
His declaration is, however, a work of fiction for Agamben: fiction makes
real what is essentially unreal. By invoking the real state of emergency
against the fiction of the state of emergency in which we live, Benjamin
exposes the fiction which underwrites sovereignty itself. It reveals,
Agamben argues, that sovereign power is nothing more than an attempt to
“annex anomie through the state of exception” (ibid.). It is the fictitious
attempt to establish a relation between anomic violence and law when no
such relation exists.

Sovereign power is for Benjamin and Agamben fundamentally different

from revolutionary violence, which is essentially “anomic”. Revolutionary
violence is without relation to the constitution, preservation, or suspension
of law. It is, as such, nothing less than “a human action which has shed every
relation to law” (ibid.). As a kind of action which has “shed every relation
to law”, revolutionary violence may be called “anomie” or lawlessness. It
may also be considered “divine” violence, in Benjamin’s sense, insofar as it
is deposes every constituted authority. Despite its “divinity”, however, it
remains a kind of violence. This is not a problem for Agamben, because he
considers violence to be no more than “a cipher for human action” (ibid.).
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McQuillan: The Real State of Emergency 105

All human action can be considered violent, for Agamben, depending on the
context and the different constellation of relations in which it is inscribed.
The violence of sovereign power is not problematic because it is violent, but
because it remains dependent on its foundation in the juridical order, even
when that order has been suspended. Its violence is therefore “mythic”, in
the terms of Benjamin’s Critique of Violence, because it cannot divest itself of
the fiction of its relation to the constitution and preservation of the law. Yet,
it is important to note that not all human action, not all violence, has a mythic
or “mystical” foundation. Sovereignty is a particular fiction, one with a
history, which is by no means the necessary outcome of an unstoppable
historical dialectic. It is a fiction which can be exposed and undone by
human action, just as it can be constituted by sovereign decision. Benjamin
calls the exposure and unworking of the fiction of sovereignty a real state of
emergency.

The real state of emergency that arises when the fiction of the legitimacy of
sovereign power and the necessity of the political foundation of the law is
exposed and undone is the “pure” or “divine” violence that Benjamin
describes at the end of his Critique of Violence. Here, anomic violence is
characterized as a “means without end”, inasmuch as Benjamin approaches
violence “in a distinction within the sphere of means themselves, without
regard for the ends they serve” (Agamben, 2007: 61). As such, the ends of
violence, the fictions which authorize it and attempt to justify it, fall away.
When sovereignty is stripped of the legal fictions that found its authority, its
violence becomes gratuitous, not in the sense that it is excessive, but in the
sense that it is without any particular legitimacy. It becomes nothing more
than something some people do, which others may resist, according to their
own desires and their own capacities, either individually or collectively. Just
as the sovereign exercises his natural right to do whatever is within his
power, so too does every subject, every citizen, every human being, and,
indeed, every living creature.8

The unworking and deactivation of the fiction of sovereignty is for Agamben

“the passage that allows us to arrive at that justice that one of Benjamin’s
posthumous fragments defines as a state of the world in which the world
appears as a good that absolutely cannot be appropriated or made juridical”
(Agamben, 2007: 64). The utopian goodness and justice of this world is
nothing other than its freedom, that is, the liberation of the potentialities of
human existence from the forms which have been imposed upon it and
restricted its expression.
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106 McQuillan: The Real State of Emergency

Colin McQuillan ([email protected]) received his PhD in philosophy

from Emory University in 2010. His research concerns the relationship
between aesthetics, logic and metaphysics in German philosophy from
Leibniz to Kant. Colin has also published extensively on the work of Michel
Foucault, Jacques Rancière, and Giorgio Agamben. He is the co-editor, with
Joseph Tanke, of The Continuum Anthology of Aesthetics (forthcoming, 2011).

Endnotes

1
It should be noted that the distinction between the “exoteric” dossier of the
relationship between Benjamin and the “esoteric” dossier of their debate is
Agamben’s own invention. One could very well doubt the existence of the
“esoteric” dossier to which Agamben refers.

2
See also Weber (1992). While Weber thinks there is only “a slight but
decisive” modification of Schmitt’s theory in Benjamin’s work (Weber, 1992:
12), the reading proposed by Agamben, which is also my own position,
suggests that there is nothing “slight” about the difference between Benjamin
and Schmitt, though both Agamben and myself would agree with Weber
that the difference between Benjamin and Schmitt on sovereignty is
“decisive” for their politics.

3
By calling the sovereign a “creature”, Benjamin indicates that the sovereign
“remains confined to the world of creation”. There is nothing transcendent
about the sovereign, nor does he rule by divine right. This marks a sharp
contrast with Schmitt, for whom the sovereign is God’s “acknowledged
representative on Earth”. See Benjamin (2003b: 85-86). See also Schmitt
(1985: 10).

4
See also Bredekamp (1999); and Agamben (2007: 52).

5
See also Agamben (2007: 11-22).

6
See McCormick (1998: 230-241).

7
Samuel Weber provides a more sympathetic account of the role “extremes”
play in Benjamin’s thought and their relation to Schmitt (see Weber, 1992: 6-
8).

8
This position could be compared to the naturalistic account of political
power that Spinoza employs at the beginning of Chapter 16 of his Theological-
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McQuillan: The Real State of Emergency 107

Political Treatise, when he says: “it is by sovereign natural right that fish
inhabit the water and the big ones eat the little ones”. It is according to the
same “sovereign natural right” that subjects reject unreasonable demands
of the sovereign, when they have the power to do so, and when the sovereign
does not have the power to compel obedience. See Spinoza (1998: 179).

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