95 found
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  1.  6
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Between Transparency and Surveillance: Politics of the Secret. Philosophy and Social Criticism 42 (4-5):456-464.
    The recent wave of whistleblowers and cyber-dissidents, from Julian Assange to Edward Snowden, has declared war against surveillance. In this context, transparency is presented as an attainable political goal that can be delivered in flesh and bones by spectacular and quasi-messianic moments of disclosure. The thesis of this article is that, despite its progressive promise, the project of releasing classified documents is in line with the Orwellian cold war trope of Big Brother rather than with the complex geography of surveillance (...)
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  2. Alessandro Ferrara (2010). Mediating or Merely Juxtaposing Ritual and Sincerity? Philosophy and Social Criticism 36 (1):41-44.
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  3.  3
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Republican Conception of Liberty in Early Republican Turkey and its Contemporary Implications. Philosophy and Social Criticism 42 (4-5):429-439.
    Established in 1923, Turkey has been a republic without a dominant republican conception of liberty. A chance to install such a conception was missed in the early republican period and never recaptured. The republic was unable to get rid of vestiges of the authoritarian tradition of the past. Centuries-old authoritarian tradition persisted well into the recent and the contemporary periods. Presenting ample evidence, the article underlines the weight of history and the legacy of authoritarian mentality that promoted the use of (...)
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  4.  39
    Alessandro Ferrara (1998). Reflective Authenticity: Rethinking the Project of Modernity. Routledge.
    As people look for a way to ground their judgments of moral, political, aesthetic claims in the face of the postmodernists who claim nothing can be grounded, Reflective Authenticity attempts to rescue some of the critical ideals of the Enlightenment without falling prey to those who say that the Enlightenment's tenets of objectivity, reason, liberalism makes this impossible and in the face of multiculturalism, difference, and the death of subject, are outdated. Alessandro Ferrara suggests that the notion of reflective authenticity (...)
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  5. Alessandro Ferrara (1987). A Critique of Habermas's Consensus Theory of Truth. Philosophy and Social Criticism 13 (1):39-67.
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  6. Alessandro Ferrara (1990). The Unbearable Seriousness of Irony. Philosophy and Social Criticism 16 (2):81-107.
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  7.  2
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Digital Spaces, Public Places and Communicative Power: In Defense of Deliberative Democracy. Philosophy and Social Criticism 42 (4-5):476-486.
    The deliberative model of politics has recently been criticized for not being very well equipped to conceptualize current developments such as the misinterpretation of political difference, the digital turn, and public protests. A first critique is that this model assumes a conception of public spheres that is too idealistic. A second objection is that it misconceives the relationship between empirical reality and normativity. Third, it is assumed that deliberative democracy offers an antiquated notion of a shared ‘we’ of political actors (...)
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  8.  2
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). From System Integration to Social Integration: Kurdish Challenge to Turkish Republicanism. Philosophy and Social Criticism 42 (4-5):406-418.
    The modern republican history of Turkey and its relation with the question of ethnic diversity could be understood via the tension between the processes of system integration and social integration. This article, based on Jürgen Habermas’ conceptual framework, draws the sources of such tension with reference to the Kurdish identity in Turkey since the early republican era. For this purpose, from the 1920s to the 2000s, policies and discourses of system integration aiming at a certain degree of ethnic homogenization to (...)
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  9.  2
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). The Republican Ideal of Freedom as Non-Domination and the Rojava Experiment: ‘States as They Are’ or a New Socio-Political Imagination? Philosophy and Social Criticism 42 (4-5):419-428.
    This article problematizes the republican reliance on contemporary ‘states as they are’ as protectors and guarantors of the republican notion of freedom as non-domination. While the principle of freedom as non-domination constitutes an advance over the liberal principle of freedom as non-interference, its reliance on the national, territorial, legal-technical and extra-economic contemporary state prevents the theoretical uncovering of its full potential. The article argues that to make the most of the principle of freedom as non-domination, a strong Athenian element is (...)
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  10.  2
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Violent Islamism Beyond Borders: Can Human Rights Prevail? Philosophy and Social Criticism 42 (4-5):363-374.
    The argument that sectarian conflicts in the Arab Middle East have been persistent since time immemorial is erroneous. While these views may seem compelling with the rise of ISIL, they are in fact very dangerous: they downgrade Islamic societies to primordial, selective and static features. I will argue for a different set of propositions. First, violence is not unique to Islamic societies. Extreme illiberal ideologies prevailed in Christian Europe both during the Thirty Years War and during the fascist interwar period. (...)
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  11. Alessandro Ferrara (2004). The Relation of Authenticity to Normativity: A Response to Larmore and Honneth. Philosophy and Social Criticism 30 (1):17-24.
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  12.  84
    Alessandro Ferrara (1997). Authenticity as a Normative Category. Philosophy and Social Criticism 23 (3):77-92.
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  13.  1
    Alessandro Ferrara (2008). The Force of the Example: Explorations in the Paradigm of Judgment. Columbia University Press.
    Whereas exemplarity has long been thought to belong to the domain of aesthetics, this book explores the other uses to which it can be put in our philosophical predicament, especially in the field of politics.
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  14.  21
    A. Ferrara (2008). Does Kant Share Sancho's Dream?: Judgment and Sensus Communis. Philosophy and Social Criticism 34 (1-2):65-81.
    In this paper the notion of sensus communis, as articulated by Kant in the Critique of the Power of Judgment, is discussed from the vantage point of the author's project of exporting the model of exemplary universalism underlying reflective and, specifically, aesthetic judgment beyond the realm of aesthetics. In the first section, the relevance of such a project relative to an appraisal of the new and unsuperseded philosophical context opened by the Linguistic Turn is elucidated. Then the centrality of sensus (...)
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  15.  38
    Alessandro Ferrara (1994). Authenticity and the Project of Modernity. European Journal of Philosophy 2 (3):241-273.
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  16.  28
    A. Ferrara (2009). The Separation of Religion and Politics in a Post-Secular Society. Philosophy and Social Criticism 35 (1-2):77-91.
    This article examines recent theories of democratic citizenship as well as the institutional separation of religion and politics in light of shortcomings with the traditional secularization thesis. Due to the fact that juridical norms and forms of consciousness develop at a more rapid pace than religious ones, received accounts of both democratic equality and toleration need to be reconceptualized. Questions concerning the legitimacy and neutrality of religious reasoning in democratic politics, as pursued in the work of Rawls and Habermas, also (...)
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  17.  30
    Alessandro Ferrara (2003). Two Notions of Humanity and the Judgment Argument for Human Rights. Political Theory 31 (3):392-420.
    This essay is about the difficulties connected with grounding human rights philosophically in a multicultural context. These difficulties are argued to derive from the tension between our aspiration to universal validity and our shared belief in the constitutive role of life-forms, traditions, cultures, and vocabularies vis-à-vis our conceptions of justice. Rawls's and Habermas's approaches to the justification of human rights are then briefly reconstructed and assessed. A symmetrical distribution of strong and weak points is argued to obtain. In the light (...)
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  18.  1
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). States and Communities Competing for Global Power. Philosophy and Social Criticism 42 (4-5):386-396.
    The question of immigration and its corollary community and minority formation has always been analysed in relation to states. However, the increasing importance of solidarity beyond national borders on the grounds of one or several identities – national, religious, ethnic, regional – removes the claim of recognition of a collective identity from a national level to an international level and, in the European Union, to a supranational level. Such an evolution places territory at the core of the analysis of citizenship (...)
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  19.  1
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). Two Cheers for the Impunity Norm. Philosophy and Social Criticism 42 (4-5):487-499.
    International criminal law is dedicated to the battle against impunity. However, the concept of impunity lacks clarity. Providing that clarity also reveals challenges for the current state and future prospects of the project of ICL, which this article frames in cosmopolitan terms. The ‘impunity norm’ of ICL is generally presented in a deontic form. It holds that impunity for perpetrators of international crimes is a wrong so profound that states and international bodies have a pro tanto duty to prosecute and (...)
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  20.  1
    David M. Rasmussen, Volker Kaul & Alessandro Ferrara (2016). The Kurdish Struggle and the Crisis of the Turkishness Contract. Philosophy and Social Criticism 42 (4-5):397-405.
    In this article, inspired by Whiteness Studies, I propose two concepts that allow us to see the question of ethnicity as well as the history of the Turkish Republic through the lens of privilege: Turkishness and the Turkishness Contract. By Turkishness, I mean a patterned but mostly unrecognized relationship between Turkish individuals’ ethnic position and their ways of seeing, hearing, feeling and knowing – as well as not seeing, not hearing, not feeling and not knowing. These ways and states of (...)
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  21.  22
    A. Ferrara (1998). Judgment, Identity and Authenticity: A Reconstruction of Hannah Arendt's Interpretation of Kant. Philosophy and Social Criticism 24 (2-3):113-136.
  22.  42
    Alessandro Ferrara (2010). Foreword. Philosophy and Social Criticism 36 (1):5-7.
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  23.  30
    A. Ferrara (1992). Justice and the Good From a Eudaimonistic Standpoint. Philosophy and Social Criticism 18 (3-4):333-354.
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  24.  17
    Alessandro Ferrara (2001). Of Boats and Principles: Reflections on Habermas's "Constitutional Democracy". Political Theory 29 (6):782-791.
  25.  1
    Alessandro Ferrara (1993). Modernity and Authenticity: A Study of the Social and Ethical Thought of Jean-Jacques Rousseau. State University of New York Press.
    Translated from the 1989 Italian edition, Ferrara (sociology, U. of Rome) intertwines an exploration of the ethical and social thought of 17th-century French philosopher Rousseau, with an analysis of contemporary culture through those ...
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  26.  3
    Alessandro Ferrara (2015). Varieties of Transcendence and Their Consequences for Political Philosophy. The European Legacy 20 (2):109-119.
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  27.  5
    Alessandro Ferrara (1985). A Critique of Habermas' Diskursethik. Telos: Critical Theory of the Contemporary 1985 (64):45-74.
    With the publication of Theorie des kommunikativen Handelns (1981) and of his essays “A Reply to my Critics” (1982), “Diskursethik — Notizen zu einem Bugründungsprogramm” (1983), “Moralbewusstsein und kommunikatives Handeln” (1983), and “Über Moralität und Sitdichkeit — Was macht eine Lebensform ‘rational’?” (1984), Habermas has considerably developed and systematized his views on ethics. Up to Communication and the Evolution of Society (1979), ethics had been of interest to Habermas mainly insofar as certain concepts related to it — such as the (...)
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  28.  15
    Roberto Farneti & Alessandro Ferrara (2012). What is a Minor Philosophy? A Conversation on Thinking From the Periphery in a Global World. Philosophia 40 (4):717-739.
    This is the text of a conversation that follows up on Roberto Farneti’s article “A Minor Philosophy: The State of the Art of Philosophical Scholarship in Italy” published in Philosophia 38 (1) 2009: 1–28. After a brief introductory note that details the reception of the article in Italy, Ferrara and Farneti engage in a conversation on the notion of “minor philosophy” and on the meaning and future of philosophizing “from the periphery” in a globalized world. The text is followed by (...)
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  29.  19
    A. Ferrara (1988). Universalisms: Procedural, Contextualist and Prudential. Philosophy and Social Criticism 14 (3-4):243-269.
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  30.  1
    A. Ferrara (2008). Introduction. Philosophy and Social Criticism 34 (1-2):5-27.
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  31.  17
    Alessandro Ferrara (2011). Ferrajoli's Argument for Structural Entrenchment. Res Publica 17 (4):377-383.
    This paper engages with Ferrajoli’s contribution to the philosophical debate on constitutional democracy and in particular his conception of ‘structural entrenchment’, or the basis upon which one can defend the normativity of the Constitution as ‘higher law’, which can trump or limit legislation, without infringing democratic principles. Ferrajoli’s own understanding of ‘structural entrenchment’ is compared to Rawls’s and Dworkin’s arguments in support of it. Ferrajoli’s position is neither grounded on a philosophy of history, as in Rawls, nor on a version (...)
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  32.  17
    A. Ferrara (2010). Reflexive Pluralism. Philosophy and Social Criticism 36 (3-4):353-364.
    Reflexive pluralism is here put forward as the conception that is most reasonable for supporters of political liberalism to hold at a period when the reasons justifying acceptance of political and religious pluralism seem inadequate.
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  33. Alessandro Ferrara (1994). Sobre el concepto de "comunidad liberal". Revista Internacional de Filosofía Política 3:122-142.
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  34.  6
    Alessandro Ferrara (2008). Introduction. Philosophy and Social Criticism 34 (1-2):5-27.
    After focusing on the understanding and the prospect of post-secular society (2008), probing the fruitfulness of expanding multiculturalism into multicultural jurisdictions (2009) and investigating a possible realignment of major liberal notions (2010), in 2011 the so-called ‘trap of resentment’ has been at the center of the İstanbul Seminars. The three sections of this special issue – which collects together the contributions discussed in İstanbul between 19 to 24 May 2011 – are devoted to various facets of the task of inverting (...)
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  35.  14
    A. Ferrara (2004). Public Reason and the Normativity of the Reasonable. Philosophy and Social Criticism 30 (5-6):579-596.
    The main purpose of the paper is to contribute to reconstructing the kind of normativity underlying Rawls’s notion of public reason and of the reasonable. The implicit target is the somewhat popular view according to which the transition from the framework of A Theory of Justice to that of Political Liberalism would entail a loss of normativity. On the contrary, the related ideas of public reason and the reasonable are argued to presuppose a notion of normativity – linked with judgment (...)
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  36.  15
    Alessandro Ferrara (2007). Europe as a "Special Area for Human Hope". Constellations 14 (3):315-331.
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  37.  14
    Alessandro Ferrara (2002). The Idea of a Social Philosophy. Constellations 9 (3):419-435.
  38.  2
    Alfio Ferrara (2008). Metafora e relazione. Doctor Virtualis 3:119-122.
    Il significato della metafora sta nelle nuove relazioni che si instaurano fra i termini, dunque essa fa esplodere il carattere puramente estensionale della classificazione porfiriana.
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  39.  2
    Alfio Ferrara & Massimo Parodi (2008). Nuovi problemi di traducibilità nella digitalizzazione dei testi. Doctor Virtualis 7:7-31.
    Nel processo di digitalizzazione dei testi sembrano emergere somiglianze e analogie con quegli anni del medioevo durante i quali si assiste all'incontro fra la tradizione latina occidentale e il patrimonio culturale di provenienza greca e araba. Due mondi che traducono per conoscere e per conservare: provare a confrontarli può aiutare a chiarire qualcosa sia dell'uno che dell'altro.
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  40.  7
    Alessandro Ferrara (1992). Narcissism. International Studies in Philosophy 24 (3):114-115.
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  41. Alessandro Ferrara (2009). Das Gold im Gestein. Verdinglichung und Anerkennung. In Axel Honneth & Rainer Forst (eds.), Sozialphilosophie Und Kritik. Suhrkamp 40--63.
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  42.  9
    A. Ferrara (2012). Introduction. Philosophy and Social Criticism 38 (4-5):343-349.
    After focusing on the understanding and the prospect of post-secular society (2008), probing the fruitfulness of expanding multiculturalism into multicultural jurisdictions (2009) and investigating a possible realignment of major liberal notions (2010), in 2011 the so-called ‘trap of resentment’ has been at the center of the Istanbul Seminars. The three sections of this special issue – which collects together the contributions discussed in Istanbul between 19 to 24 May 2011 – are devoted to various facets of the task of inverting (...)
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  43.  1
    A. Ferrara (1985). A Critique of Habermas' Diskursethik. Télos 1985 (64):45-74.
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  44.  4
    Barbara Carnevali, Alessandro Ferrara & Mauro Piras (2005). Les pratiques du moi, di Charles Larmore. Iride: Filosofia e Discussione Pubblica 18 (1):191-216.
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  45.  8
    A. Ferrara (2012). Hyper-Pluralism and the Multivariate Democratic Polity. Philosophy and Social Criticism 38 (4-5):435-444.
    In the global world, momentous migratory tides have produced hyper-pluralism on the domestic scale, bringing citizens with radically different conceptions of life, justice and the good to coexist side by side. Conjectural arguments about the acceptance of pluralism, the next best to public reason when shared premises are too thin, may not succeed in convincing all constituencies. What resources, then, can liberal democracy mobilize? The multivariate democratic polity is the original answer to this question, based on an interpretation of Rawls (...)
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  46.  3
    Alessandro Ferrara (2012). Introduction. Philosophy and Social Criticism 38 (4-5):343-349.
    After focusing on the understanding and the prospect of post-secular society (2008), probing the fruitfulness of expanding multiculturalism into multicultural jurisdictions (2009) and investigating a possible realignment of major liberal notions (2010), in 2011 the so-called ‘trap of resentment’ has been at the center of the İstanbul Seminars. The three sections of this special issue – which collects together the contributions discussed in İstanbul between 19 to 24 May 2011 – are devoted to various facets of the task of inverting (...)
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  47.  2
    Alessandro Ferrara (2002). Neutralità e giustificazione politica nel liberalismo degli anni Novanta tra perfezionismo, proceduralismo e ragione pubblica. Rivista di Storia Della Filosofia 4.
    In questo saggio si esamina il modo in cui viene concepito il rapporto tra pluralità del bene e universalità della giustizia all'interno del dibattito filosofico politico di matrice liberale dell'ultimo decennio. Vengono ricostruite tre diverse strategie concettuali con cui è stata sviluppata una concezione "situata" della giustizia come imparzialità fra concezioni del bene concorrenti -- la strategia del perfezionismo liberale , quella del proceduralismo e quella della ragione pubblica -- e in particolare il modo in cui dalle diverse ottiche è (...)
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  48.  1
    Alessandro Ferrara (2015). Democracies in the Plural A Typology of Democratic Cultures. Philosophy and Social Criticism 41 (4-5):393-402.
    This article aims at exploring one specific facet of pluralism: How can we conceive of a variety of democratic cultures that are not just local adaptations of one basic western-centric understanding of the democratic ethos? Drawing on Islamic, Jewish, Hindu, Buddhist and Confucian sources, a convergence among diverse democratic cultures is cursorily highlighted on such elements as the priority of the common good, the acceptance of pluralism, the desirability of collegial deliberation, the equality of citizens, and the value of individuality. (...)
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  49.  1
    Alessandro Ferrara, Alessio Scandurra & Danilo Zolo (2000). Discussione su "Che cos'è la globalizzazione" di Ulrich Beck. Iride: Filosofia e Discussione Pubblica 13 (1):181-192.
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  50.  1
    Alessandro Ferrara & Jacques de Saint Victor (2012). L'hégémonie catholique et la vie publique en Italie. Cités 49 (1):173.
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