“Reading as a cultural act – and especially as a philosophical practice – culminates in study. Study is a learned set of techniques and strategies implemented in order to acquire and master a given knowledge in a given discipline, and is a highly defined and regulated practice. But it is also an ‘idea’ and ‘ideal’, which has defined for centuries the aims and scope of Western culture, so much so that in the Middle Ages the term studium defined the university itself.”
“. . . Agamben refers then to the etymology of studium – from the root st- or sp-, indicating an impact or collision and the deriving shock – which it shares with ‘stupefy’ but also with ‘stupid’: lost, stupefied and stunned, the studioso remains unable to grasp and absorb the amazing amount of stimuli striking him, and is at the same time unwilling to take leave of them. On the other hand, the messianic nature of study incessantly drives it towards completion, towards parousia, and this polarity between interminability and completion constitutes the ‘rhythm’ of study: a succession of stupor and lucidity, discovery and bewilderment, passion and action.”
“Unlike the classical figure of the ‘saintly scholar’ lionised by tradition, these students [as found in Kafka, Walser and Melville’s Bartleby] are ‘failures’, and as such they undermine the whole construct of cultural transmission and legitimacy. In Bartleby, however, there occurs the messianic reversal, whereby the messianic polarity of study is surpassed, or better deactivated: Bartleby, who for Agamben represents ‘pure potentiality’, is a scrivener who has ceased to write, and thus his gesture represents a potential that does not precede but follows its act. This ‘liberated’ potential frees study of its melancholy and returns it to its truest nature, which is not the work, but rather inspiration, ‘the self-nourishment of the soul’.”
Agamben’s Philosophical Lineage, edited by Adam Kotsko and Carlo Salzani.