Agamben and the philosophy of peace education: Should peace education bear witness to the Dead, the Living, or the Muselmänner?In his book Remnants of Auschwitz: The Witness and the Archive Giorgio Agamben argues that bearing witness to the horrors of the gas chamber is an impossible, ethical and historical, task because the true witness is not the survivor but the Muselmann, the indefinite being, the abject, the one nobody judged but no one felt sympathy for either: "His senses are dulled and he becomes completely indifferent to everything around him. He can no longer speak of anything; he can't even pray, since he no longer believes in heaven and hell. He no longer thinks about his home, his family, the other people in the camp" (Agamben, 127.) For the prisoners who collaborated, the Muselmänner were a source of anger and worry; for the SS, they were merely useless garbage (Manzoor). Every group thought about eliminating them, "each in its own way" (Agamben, 127). For Agamben, the Muselmänner's loss of dignity bears witness to the historical change in the nature of biopolitical control in the camp in the same way the Muselmänner's loss of voice bears witness to the impossibility of ethical witnessing: between human and non-human, vegetative existence and social being, physiological function and dignity, life and death, the Muselmann exposes the human as an exception to bare life. The camp, on the other hand, constitutes the non-place in which all disciplinary barriers are destroyed and the regulation of bare life, the condition for ultimate terror, becomes possible. This paper revisits Agamben in order to expose the humanistic ideology which underlies representations of human responsibility and agency, human atrocity and human suffering in peace education. Whether the students are hailed to bear witness to past peaceful co-existence or to past atrocities, debates on the ethics and aesthetics of representation remain grounded on a deep concern for the dignity of human life, the dignity of victims, the dignity or the dead and the dignity of the survivors (forgivers or un-forgivers). This dominant economy of ethical, cultural and aesthetic sensitivities has contributed to the exemption of the "camp"-a camp that has been de-centered, dispersed, and invisible in civil society-from the discourse on war-and-peace or war-an-terror. The paper argues that in order to reinvent its identity and overcome its exclusionary conceptual framework, peace education needs to expose the horror of the everyday camp[s] rather than bear witness to war or terror. In order to do this, it needs to acknowledge how the abject, the Muselmänner, the immigrant has been construed as the other of the human citizen and expose the way understandings of peace re-inscribe the exception of bare life from politics. philosophical inquiry class narratives