Spending time with Heidegger at the same time that I’m translating Agamben is proving fertile — it’s obvious that Agamben is “influenced by” Heidegger in a lot of ways, but it’s good to get a firm handle on exactly how. It’s now beginning to seem to me that the ambition of the Homo Sacer series is to rework Heidegger’s “history of Being,” in part by treating Nazism as a decisive event in that history in a way that Heidegger’s direct involvement could not allow him to.
I also have to admit that I feel a little dumb for not realizing that the emphasis on Aristotle most likely comes from Heidegger and that the priority of potentiality over actuality is found directly and directly in Being and Time: “As a modal category of presence-at-hand, possibility signifies what is not yet actual and what is not at any time necessary. It characterizes the merely possible. Ontologically it is on a lower level than actuality and necessity. On the other hand, possibility as an existentiale [i.e., the equivalent of a “category” for Dasein’s special way of being] is the most primordial and ultimate positive way in which Dasein is characterized ontologically” (M&R trans., pg. 183, original pp. 143-44).
(I thought I saw a book with the title “Agamben and Heidegger” in some context recently, but I can’t find it on Amazon now.)