sovereignty

is a monopoly on the legitimate use of force within a territory.

the monopoly on the legitimate use of force within a territory.

is a necessary supreme power existing in the state which must be in the hands of one, a few, or of many... most preferably for him, the many.

In the Politics there is a recognition of the fact that there must be a supreme power existing in the state, and that this power may be in the hands of one, or a few, or of many.1' In Chapter II, of Book III, appears a justification of the rule of the many, fairly expressed in the statement that 'the principle that the multitude ought to be supreme rather than the few best is capable of a satisfactory explanation, and though not free from difficulty, yet seems to contain an element of truth.'2

is a person or body of persons who has been given the right of governing through the social contract and has the three marks of sovereignty: Military, money, and religious control.

The sovereign in a society is a person or body of persons who: has been given the right of governing through the social contract. (Lev. ch. 17, par. 13). has the three 'marks' of sovereignty, namely, control of the military, ability to raise money, and control of religious doctrines. (Lev. ch. 18, par. 16).

is a question concerning not what sovereignty is, but rather, where it is. It is to be found in the people, not individuals, but the people as a whole, which is the great political creator, the true monarch-maker.

The goal of the Monarchomach's effort was not, however, the determination of what sovereignty is, but rather where it is... or better, the defence of the original and inalienable sovereignty of the people. . .He therefore maintains that the source of all governmental power is ultimately found in the people, which is the great political creator, the true monarch-maker. Sovereignty is essentially an attribute not of individuals, but of the whole. It is not called into being by one particular member of the society, but results from the action of all taken together... it must therefore be attributed not to individuals, but to all. But this might be conceded and yet the power of the government remain as unlimited as before. If, as with Bodin, it is possible to alienate the original popular sovereignty, then the concession may be even worse than worthless. Althusius maintains, therefore, and in this represents his school, that the supreme power was not only originally, but remains permanently, in the people.

is a technology that operates on territories.

is an ecstatic departure from a strong notion of intentionality and agency reproduces personhood as a drama, just this time a drama of heterogeneity rather than subjective overorganization.

Even Bataille's radically alternate version of sovereignty as an ecstatic departure from a strong notion of intentionality and agency reproduces personhood as a drama, just this time a drama of heterogeneity rather than subjective overorganization.' (berlant)

is entirely non-utilitarian. Since usefulness is always usefulness for something, which is to say 'subject' to that thing, sovereignty ceases at the appearance of usefulness.

Being useful (utility) is what deprives something or someone from sovereignty. The reasoning at work here is not difficult to grasp. A little bit of grammar helps clarifying this point. Even ifthe adjective useful stands by itself, its articulation always presupposes a preposition: for. Something, if it is useful, is always useful for another thing. And in this relation, it is this other thing for whose lot sovereignty falls.

is exercised over territory, not things, or things not territory.

for Machiavelli: 'Sovereignty is not exercised on things, but above all on a territory and consequently on the subjects who inhabit it. In this sense we can say that the territory is the fundamental element both in Machiavellian principality and in juridical sovereignty as defined by the theoreticians and philosophers of right' (Foucault in 'governmentality' F Effect 93). for La Perriere, 'One governs things'or rather, the complex of men and things -men and their relations to 1) things 2) cultures 3) misfortunes) (Foucault in 'governmentality' F Effect 93). . .

sovereignty, n.All

sovereignty