阿甘本认为西方政治中法与生命的联结是经由例外状态装置而形成的虚拟联结，赤裸生命是这一虚拟联结的产物。阿甘本指出，这种生命政治机器的当代运转最终将成为大型的杀人机器。据此阿甘本设想一种形式—生命（form-of-life），即生命与其形式相融合的存在状态，来反对生命政治机器。如果从阿甘本所说的形式—生命出发，那么现实的生命政治就可以看作是生命与其形式的分裂，法就是自生命中分裂出的、外在的虚假形式。从这一视角出发来探究例外状态理论，可以看到，分裂下的形式必须指涉生命又不能指涉生命的内在矛盾推动了例外状态的运转，正是这一矛盾让法必须设置一个例外。而形式即是普遍性，生命即是个体，因而形式与生命的关系就是普遍性与特殊个体之间的辩证关系，这一关系是阿甘本例外状态理论的逻辑起点。从这一角度来看，可以将阿甘本的例外状态理论纳入到马克思“虚假共同体”批判的理论视野中，其为“虚假共同体”的批判提供了独特的理论视角，即从普遍性的内部分析了虚假共同体维持自身并控制个体的动力。

论文共有五个部分。第一部分为绪论。首先介绍论文的选题背景及研究思路，立足于疫情下人民生命安全重要性的凸显及为防控疫情宣布战时状态两个现象，选取阿甘本的例外状态理论作为研究对象，并以生命与其形式的分裂为逻辑线索探究阿甘本例外状态理论；其次，介绍阿甘本例外状态思想的研究情况，综合国内外的研究情况来看，对于阿甘本的例外状态理论已经有一定的理论成果，多聚焦于例外状态的概念、内涵、特征以及思想渊源等基础性问题，鲜少有对例外状态运转的动力及原因的分析。第二部分是论文的第一章，系统探究生命与其形式分裂的具体内涵。首先厘清阿甘本所设想的形式—生命的具体内涵，与生命不可分离的形式是可共有的普遍性，而与其形式不可分离的生命，是生存方式没有被预先规定、充满可能性的生命；其次，对比形式—生命梳理西方政治中的分裂状态，与生命相分裂的形式是具有排他性的法，法排他的产物就是可以被任意杀死的赤裸生命，也就是完全脱离形式的生命；最后，探究例外状态在这个分裂中的位置，例外状态是赤裸生命的生存空间，是排他性的法指涉生命的场域，是区分与联结法和生命的装置。第三部分是论文的第二章，探究与生命相分裂的形式何以具有排他性，也就是例外状态装置运转的动力。这种排他性源于分裂的形式需要指涉生命但又不能直接指涉的矛盾，为解决这一矛盾法通过排除赤裸生命而预设自身与生命的联结。第四部分，分析阿甘本视域下例外状态装置的当代运转。当代政治中生命本身被宣告为法的基础，法的排他性表现为在人的内部区分出公民与人民，其发展的结果就是法的规范面的取消、集中营的再现。第五部分为论文的第四章，结合前三章的研究结果探究阿甘本例外状态理论对马克思“虚假共同体”批判的发展，并以此重新检视阿甘本在疫情防控期间的发言。阿甘本的发言所担忧的是疫情下人被还原为赤裸生命、“邻人”关系消失的伦理境遇，其实际指向的是“虚假共同体”在应对紧急状况时所暴露出的局限性，启示我们在紧急状况处置中要加强规范性建设和民众恐慌心理的控制。

Agamben believes that the connection between law and life in western politics is a virtual connection formed through the device of exceptional state, and bare life is the product of this virtual connection. Agamben pointed out that the contemporary operation of this life political machine will eventually become a large killing machine. Agamben proposed form-of-life, which refers to the existence state of the integration of life and its form, to oppose the political machine of life. If we start from the form-of-life mentioned by Agamben, the real life politics can be regarded as the division of life and its form, and law is the external false form separated from life. From this perspective to explore the theory of exceptional state, we can see that the internal contradiction that the form under division must refer to life and can not refer to life promotes the operation of exceptional state, which makes the law must set an exception. Form is universality and life is individual. Therefore, the relationship between form and life is the dialectical relationship between universality and special individual, which is the logical starting point of Agamben's exceptional state theory. From this point of view, we can bring Agamben's exceptional state theory into the theoretical vision of Marx's criticism of "false community". Agamben's exceptional state theory provides a unique theoretical perspective for the criticism of "false community", and analyzes its motivation to maintain itself and control individuals from the internal perspective of universality.

The thesis consists of five parts. The first part is the introduction. First, it introduces the background and research ideas of the paper. Based on the two phenomena of the importance of people's life safety under the epidemic and the declaration of wartime state for the prevention and control of the epidemic, this paper selects Agamben's exceptional state theory as the research object, and explores the division between life and its form as the logical clue. Second, it introduces the research situation of Agamben's thought of exceptional state. Based on the research situation at home and abroad, there have been some theoretical achievements for Agamben's exceptional state theory, which mostly focuses on the basic problems such as the concept, connotation, characteristics and ideological origin of exceptional state, and there is little analysis of the driving force and causes of the operation of exceptional state. The second part is the first chapter of the paper, which systematically explores the specific connotation of the division between life and its form. Firstly, clarify the specific connotation of "form-of-life" envisaged by Agamben. The form that cannot be separated from life is the universality that can be shared, and the life that cannot be separated from its form is the life whose way of life is not predetermined and full of possibilities. Secondly, compare "form-of-life" to sort out the split state in western politics. The form separated from life is an exclusive law, and the exclusive product of law is a life that can be killed arbitrarily and completely separated from the form. The form separated from life is the exclusive law. The exclusive product of the law is the bare life that can be killed arbitrarily, which is completely divorced from the form. Finally, explore the position of exceptional state in division. Exceptional state is the living space of bare life, the exclusive law, refers to the field of life, and the device to distinguish and connect law and life. The third part is the second chapter of the paper, which explores why the form separated from life is exclusive, that is, the power of the operation of the exceptional state device. This exclusivity stems from the contradiction that the form of division needs to refer to life but cannot directly refer to it. In order to solve this contradiction, the law presupposes the connection between itself and life by excluding bare life. The fourth part analyzes the contemporary operation of the exceptional state device from the perspective of Agamben. In contemporary politics, life itself is declared as the basis of law. The exclusiveness of law is to distinguish citizens and people within human beings. The result of its development is the cancellation of the normative side of law and the reproduction of concentration camps. The fifth part is the fourth chapter of the paper, which explores the development of Agamben's exception theory on Marx's criticism of "false community", and re-examines Agamben's speech during the epidemic prevention and control. What Agamben worries about in his speech is the ethical situation that people are reduced to bare life and the relationship between "neighbors" disappears under the epidemic. It actually points to the limitations exposed by the "false community" in dealing with emergencies, which enlightens us to strengthen the construction of norms and the control of people's panic psychology in the handling of emergencies.