在目前為數可觀的研究文獻中，研究者對於義大利思想家Giorgio Agamben的政治存有論的關注，大多集中在「主權─例外」邏輯。針對Agamben同樣在存有論層次上闡述的「典範」或「範例」，在什麼意義上可以跳脫主權─例外邏輯，並且協助我們設想其所謂的「到來的共通體」與「到來的政治」之深入研究則不多見。本文希望藉由釐清Agamben的書寫中同時存在的兩種政治存有論─分別是Agamben用以分析西方社會生命政治運作之基本架構的「例外存有論」，以及支撐Agamben跳脫主權例外邏輯之基本構想的「典範存有論」─的意義，彌補此一不足。本文第二部分檢視典範／範例在Agamben的不同書寫中所被賦與的不同意義，以及典範存有論與到來的共通體的構想。第三部分分析與典範存有論並存，並且作為解釋西方社會暴力根源的主權─例外邏輯所部署的分離與拓樸運動，及其如何生產出無可區分的裸命。第四部分探究Agamben如何透過討論中世紀修道院的修行實踐，以及方濟各主義對抗生命的法律化、並致力於建立無可分離的範例性生命─形式使例外邏輯的部署失效，提供我們更進一步思考其範例性共通體的線索。

The existing literature on Giorgio Agamben’s political writings has focused mainly on the logic of sovereignty-exception. A sophisticated reading of the relationship between exception and example/paradigm, and the latter’s implications in Agamben’s formulation of the coming community and form-of-life is largely unavailable. The purpose of this paper is to fill the gap. It contends that two political ontologies co-exist in Agamben’s work: the ontology of exception and paradigmatic ontology. The first part of the paper takes issues with the rather inconsistent ways in which paradigm/example is employed and explicated in Agamben’s work. The second part examines the logic of sovereign exception and its topological movement, elaborated in Homo Sacer and State of Exception. The third part returns to the question of the exemplary community via a discussion of Agamben’s exploration into the practices of Monasticism and an inseparable form-of-life against total legalization pursued by St. Franciscan and his followers.