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  1. Benjamin Arditi (2010). Review Essay: Populism is Hegemony is Politics? On Ernesto Laclau's On Populist Reason. Constellations 17 (3):488-497.
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  2. Benjamin Arditi (2009). Disagreement Without Reconciliation: Democracy, Equality and the Public Realm. Critical Review of International Social and Political Philosophy 12 (2):167-181.
  3. Benjamin Arditi (2008). On the Political: Schmitt Contra Schmitt. Telos 2008 (142):7-28.
    Enmity, War, Intensity Norberto Bobbio once gave a minimal definition of politics, characterizing it as the activity of aggregating and defending our friends, and dispersing and fighting our enemies.1 We know that the instigator of this definition is Carl Schmitt, although his critics have often misunderstood the reference to enmity. What resonates most is the claim that friend-enemy oppositions constitute the basic code of the political and that such oppositions can lead to the extreme case of war. This might explain (...)
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  4. Benjamin Arditi (2008). Rebel Alliances: The Means and Ends of Contemporary British Anarchisms. Contemporary Political Theory 7 (3):341-343.
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  5. Benjamin Arditi (2003). The Becoming-Other of Politics: A Post-Liberal Archipelago. Contemporary Political Theory 2 (3):307.
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  6. Benjamín Arditi (2000). El Reverso de la Diferencia. Cinta de Moebio 7.
    Si las diferencias se rehúsan a cruzarse o contaminarse entre ellas, el mestizaje o hibridación termina siendo reemplazado por la lógica del desarrollo separado que es característica del apartheid. Con ello el mundo múltiple deviene un mosaico de fragmentos aislados y autoreferenciales. En el límite..
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  7. Benjamín Arditi (1997). La impureza de los universales. Revista Internacional de Filosofía Política 10:46-69.
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  8. Benjamin Arditi (1997). The Negotiation of Equivalence. Philosophy and Social Criticism 23 (3):55-76.
    The paper deals with the status of referents for claims among conflicting claimants when multiplicity is a fact and there is no room for a substantive notion of community. It develops a notion of contingent and 'impure' universal as it arises in the negotiation of equivalence in scenarios of conflict between claimants. My argument is that measures of equivalence cannot conform to the caricature of absolute, all-encompassing referents intent on subjugating difference in the name of sameness; that a reflection about (...)
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  9. Benjamin Arditi (1996). Tracing the Political. Angelaki 1 (3):15 – 28.
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