Search results for 'Orly Benjamin' (try it on Scholar)

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  1. Andrew E. Benjamin & Peter Osborne (eds.) (2000). Walter Benjamin's Philosophy: Destruction and Experience. Clinamen Press.score: 180.0
    Why read Walter Benjamin today? There as many answers to this question as there are "Walter Benjamins"--Benjamin as critic, Benjamin as modernist, Benjamin as marxist, Benjamin as Jew. . . . Yet it is Benjamin as philosopher that in one way or another stands behind all these. This collection explores, in Adorno's description, Benjamin's "philosophy directed against philosophy." The essays cover all aspects of Benjamin's writings, from his early work in the philosophy (...)
     
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  2. Andrew E. Benjamin & Charles Rice (eds.) (2009). Walter Benjamin and the Architecture of Modernity. Re.Press.score: 150.0
    Walter Benjamin's Politics of 'bad tasteMichael Mac Modernity as an unfinished Project: Benjamin and Political RomanticismRobert Sinnerbrink Violence, ...
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  3. Andrew Benjamin (2012). Morality, Law and the Place of Critique: Walter Benjamin's The Meaning of Time in the Moral World. Critical Horizons 12 (3):281 - 301.score: 150.0
    Critique as a philosophical concept needs to be recast once it is linked to the possibility of a productive opening. In such a context critique has an important affinity to destruction and forms of inauguration. Working through writings of Marx and Walter Benjamin, specifically Benjamin's 'The Meaning of Time in the Moral World', destruction and inauguration are repositioned in terns of othering and the caesura of allowing.
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  4. Andrew Benjamin (2003). Being Roman Now: The Time of Fashion A Commentary on Walter Benjamin's 'Theses on the Philosophy of History' XIV. Thesis Eleven 75 (1):39-53.score: 150.0
    Walter Benjamin’s writings on fashion need to be read as engagements with the problem of historical time and a related politics of time. The aim of this article is to develop this position. Its point of orientation is Thesis XIV from the Theses on the Philosophy of History. What is argued is that close attention to the temporality of change and novelty within fashion may allow an insight into a conception of interruption and the ‘new’, however, it cannot yield (...)
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  5. Andrew Benjamin (2010). Porosity at the Edge : Working Through Walter Benjamin's "Naples". In Walter Benjamin & Gevork Hartoonian (eds.), Walter Benjamin and Architecture. Routledge.score: 150.0
     
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  6. Sarit Nisim & Orly Benjamin (2008). Power and Size of Firms as Reflected in Cleaning Subcontractors' Practices of Social Responsibility. Journal of Business Ethics 83 (4):673 - 683.score: 120.0
    Recent discussions in the area of corporate social responsibility suggest that organizational size has complex meanings and thus requires more scholarly attention. This article explores organizational size in the context of relative power in inter-organizational networks. To shed light on the ways relative power interacts with size we studied social responsibility practices among cleaning subcontractors in three firms of different sizes. Our focus on the network differentiates these firms on the basis of their size and sector. Semi-structured interviews were used (...)
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  7. Orly Benjamin (2003). The Power of Unsilencing: Between Silence and Negotiation in Heterosexual Relationships. Journal for the Theory of Social Behaviour 33 (1):1–19.score: 120.0
  8. Andrew E. Benjamin (ed.) (1991). The Problems of Modernity: Adorno and Benjamin. Routledge.score: 120.0
  9. Walter Benjamin & Gevork Hartoonian (eds.) (2010). Walter Benjamin and Architecture. Routledge.score: 120.0
     
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  10. Harold Raymond Wayne Benjamin (1968). Wakan; the Spirit of Harold Benjamin. Minneapolis, Burgess Pub. Co..score: 120.0
     
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  11. Andrew E. Benjamin (1993). The Plural Event: Descartes, Hegel, Heidegger. Routledge.score: 90.0
    Nothing is more simple or more complicated than the event. In recent years, the attack on any attempts to provide a foundation for philosophy has focused on the "logic of the event." In The Plural Event , Andrew Benjamin reconsiders and reworks philosophy in terms of events and how they are judged. Benjamin offers a sustained philosophical reworking of ontology, providing important readings of key canonical texts in the history of philosophy. In order to avoid the charge of (...)
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  12. Andrew Benjamin, Working with Walter Benjamin: Recovering a Political Philosophy.score: 80.0
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  13. Walter Benjamin (2007). Walter Benjamin 160. In Diarmuid Costello & Jonathan Vickery (eds.), Art: Key Contemporary Thinkers. Berg. 160.score: 80.0
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  14. Wesley Phillips (2010). History or Counter-Tradition? The System of Freedom After Walter Benjamin. Critical Horizons 11 (1):99-118.score: 24.0
    I seek to interpret the work of Walter Benjamin in light of the "system programme" of German Idealism, in order to confront an antinomy of contemporary radical thought. Benjamin has been regarded as an anti-Hegelian thinker of the exception. Reading him against the grain, I draw out a concept of counter-tradition that eschews the opposition of intra-historical progress and extra-historical exception. The philological inspiration is a book by Franz Joseph Molitor, student of Schelling and "teacher" of Benjamin: (...)
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  15. John T. Sanders (2006). Benjamin Franklin and the League of the Haudenosaunee. In St Petersburg Center for the History of Ideas (ed.), The Philosophical Age, Almanac 32: Benjamin Franklin and Russia, to the Tercentenary of His Birth. St. Petersburg Center for the History of Ideas.score: 21.0
    Benjamin Franklin's social and political thought was shaped by contacts with and knowledge of ancient aboriginal traditions. Indeed, a strong case can be made that key features of the social structure eventually outlined in the United States Constitution arose not from European sources, and not full-grown from the foreheads of European-American "founding fathers", but from aboriginal sources, communicated to the authors of the Constitution to a significant extent through Franklin. A brief sketch of the main argument to this effect (...)
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  16. Alexei Procyshyn (2013). The Origins of Walter Benjamin's Concept of Philosophical Critique. Metaphilosophy 44 (5):655-681.score: 21.0
    Focusing on Walter Benjamin's earliest pieces dedicated to school reform and the student movement, this article traces the basic critical approaches informing his mature thought back to his struggle to critically implement and transform the theory of concept formation and value presentation developed by his Freiburg teacher, Heinrich Rickert. It begins with an account of Rickert's work, specifically of the concept of Darstellung (presentation) and its central role in Rickert's postmetaphysical theory of historical research (which he characterizes as exclusively (...)
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  17. D. Renton (2012). On Benjamin's Theses, or the Utility of the Concept of Historical Time. European Journal of Political Theory 11 (4):380-393.score: 21.0
    :Roger Griffin’s paper points towards the importance of historical time when discussing fascism. Walter Benjamin’s Theses, the discussion of which informs Griffin’s paper, engages with the topic of historical time at several points, especially in its discussion of the theory of progress that Benjamin found in German Social Democracy, to which the Theses was directly opposed. Revisiting sympathetically a theory of progress akin to that of Karl Kautsky and other Marxist writers enables us to add substance to the (...)
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  18. Philip Ross Bullock (2012). Faith or Forgery? : Walter Benjamin and Nikolai Leskov's The Sealed Angel. In Carolin Duttlinger, Ben Morgan & Tony Phelan (eds.), Walter Benjamins Anthropologisches Denken. Rombach.score: 19.0
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  19. Abraham Akkerman (2012). Gender Myth and the Mind-City Composite: From Plato’s Atlantis to Walter Benjamin’s Philosophical Urbanism. GeoJournal (in Press; Online Version Published) 78.score: 18.0
    In the early twentieth century Walter Benjamin introduced the idea of epochal and ongoing progression in interaction between mind and the built environment. Since early antiquity, the present study suggests, Benjamin’s notion has been manifest in metaphors of gender in city-form, whereby edifices and urban voids have represented masculinity and femininity, respectively. At the onset of interaction between mind and the built environment are prehistoric myths related to the human body and to the sky. During antiquity gender projection (...)
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  20. Ari Hirvonen (2012). Marx and God with Anarchism: On Walter Benjamin's Concepts of History and Violence. [REVIEW] Continental Philosophy Review 45 (4):519-543.score: 18.0
    The article analyses relationships between profane and religious illumination, materialism and theology, politics and religion, Marxism and Messianism. For Walter Benjamin, every second is “the small gateway in time through which the Messiah might enter”. This is the starting point in the reading of Benjamin’s works, where we confront various liaisons and couplings of radical politics and messianic events. Through the reading of Benjamin and through the analysis of his conceptions of history and time, the article addresses (...)
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  21. D. G. Ritchie (1900). Book Review:From Comte to Benjamin Kidd: The Appeal to Biology or Evolution for Human Guidance. Robert Mackintosh. [REVIEW] Ethics 10 (2):252-.score: 18.0
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  22. Tupac Cruz (2007). Ur phänomen y su transposición:: Benjamin y el Idealismo goetheano. Ideas y Valores 56 (135):51-76.score: 18.0
    Una lectura de la "Erkenntnis-kritische Vorrede" a Ursprung des deutsches Trauerspiels busca determinar en qué sentido Benjamin efectúa, en la teoría de las ideas allí esbozada, lo que él mismo llamó después una "tranposicion" del concepto goetheano de Urphänomen. El cotejo con algunos de los naturw..
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  23. Stefan Gandler (2003). ¿Por Qué El Ángel de la Historia Mira Hacia Atrás? Acerca de Las Tesis Sobre El Concepto de Historia de Walter Benjamín. Utopía y Praxis Latinoamericana 8 (20):7-39.score: 18.0
    El ángel de la historia, en las tesis de Walter Benjamin, mira hacia atrás por tres razones: Primero, porque epistemológicamente es inevitable y necesario mirar hacia atrás, o sea: el ángel no puede ver adelante y tiene que mirar hacia atrás para poder entender su entorno. Segundo, porque onto..
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  24. Luciano Ferreira Gatti (2011). O ideal de Baudelaire por Walter Benjamin. Trans/Form/Ação 31 (1):127-142.score: 18.0
    O artigo examina a interpretação feita por Walter Benjamin dos poemas de Charles Baudelaire marcados pela noção de ideal, a qual se opõe ao spleen. Benjamin encontra aí o esforço de rememoração de uma experiência plena, a qual constituiria, por sua vez, um elemento essencial à compreensão da modernidade como impossibilidade desta forma de experiência. Com as noções de beleza e de aura, o artigo busca ainda salientar a importância da categoria da distância para a configuração desta forma (...)
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  25. G. Gilloch (1992). The Heroic Pedestrian or the Pedestrian Hero? Walter Benjamin and the Flaneur. Telos 1992 (91):108-116.score: 18.0
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  26. Marcos Santos Gómez (2010). Los oprimidos como luz. Benjamin, Kafka, teología de la liberación. Revista de Filosofía (Madrid) 34 (2):157-174.score: 18.0
    This article highlights the dialect of failure and hope you can find in the oppressed, which every utopical thought should take into consideration. To justify it, we start from Walter Benjamin’s ideas on History, and in particular, we consider the perspective of the oppressed in Kafka’s literature, although he considered hope as a weak hint among catastrophe. And finally, we show this dialect as a specific and explicit place of the Liberation Theology.
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  27. Eduardo Maura Zorita (2012). Benjamin y el tiempo. Daímon 57:137-149.score: 18.0
    En estas páginas se trata de explicar, a partir de la reflexión de Walter Benjamin (1892-1940), en qué sentido el espacio mercantil puede comprenderse en términos epistemológicos y ontológicos. Más específicamente, constituye un dominio calculable de los objetos propio de la modernidad capitalista. Se persigue enlazar esa problemática con la cuestión filosófica del tiempo y con la teoría crítica de la industria cultural.
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  28. B. Olivier (1996). No Recording Please! This is ART. Or: What Do Cynthia Hawkins and Walter Benjamin Have in Common (Not)? South African Journal of Philosophy 15 (1):8-14.score: 18.0
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  29. Andrew Pyle (2010). Pt. I, Outsiders. Becoming and Outsider : Gassendi in the History of Philosophy / Margaret J. Osler ; Sir Kenelm Digby, Recusant Philosopher / John Henry ; Theophilus Gale and Historiography of Philosophy / Stephen Pigney ; The Standing of Ralph Cudworth as a Philosopher / Benjamin Carter ; Nicholas Malebranche : Insider or Outsider? [REVIEW] In G. A. J. Rogers, Tom Sorell & Jill Kraye (eds.), Insiders and Outsiders in Seventeenth-Century Philosophy. Routledge.score: 18.0
  30. Leslie Shade (2001). Book Review: The Digital Divide: Facing a Crisk or Creating a Myth by Benjamin M. Compaine. [REVIEW] Acm Sigcas Computers and Society 31 (3):42-43.score: 18.0
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  31. G. Smith (1995). The so-Called Zauberjuden (or, Crafty Magic Jews)-Benjamin, Walter , Scholem, Gershom, and Other German-Jewish Esoterics Between the World-Wars. Journal of Jewish Thought and Philosophy 4 (2):227-243.score: 18.0
     
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  32. O. K. Werckmeister (1996). Walter Benjamin's Angel of History, or the Transfiguration of the Revolutionary Into the Historian. Critical Inquiry 22 (2):239.score: 18.0
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  33. Benjamin Aldes Wurgaft (2010). The Uses of Walter : Walter Benjamin and the Counterfactual Imagination. History and Theory 49 (3):361-383.score: 18.0
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  34. Ted Honderich (2005). On Benjamin Libet: Is the Mind Ahead of the Brain? Behind It? In On Determinism and Freedom. Edinburgh University Press.score: 15.0
    Benjamin Libet and also Libet and collaborators claim to advance a single hypothesis, with important consequences, about the time of a conscious experience in relation to the time when there occurs a certain physical condition in the brain. This condition is spoken of as
    _neural_
    _adequacy_ for the experience, or, as we can as well say, _neural adequacy_ .5 This finding has been taken to throw doubt on theories that take neural and mental events to be in (...)
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  35. Re'em Segev (2008). Responsibility and Moral Luck: Comments on Benjamin Zipursky, 'Two Dimensions of Responsibility in Crime, Tort, and Moral Luck'. Theoretical Inquiries in Law Forum 9 (1):39-46.score: 15.0
    The essence of the moral luck question is whether the responsibility of persons is determined only in light of actions that are within their control or also in light of factors, such as the consequences of their actions, which are beyond their control. Most people seem to have contrasting intuitions regarding this question. On the one hand, there is a common intuition that the responsibility of persons should be judged only in light of what is within their control. On the (...)
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  36. Benjamin Libet, Walter Sinnott-Armstrong & Lynn Nadel (eds.) (2010). Conscious Will and Responsibility: A Tribute to Benjamin Libet. Oxford University Press.score: 15.0
    Benjamin Libet, Do we have free will? -- Adina L. Roskies, Why Libet's studies don't pose a threat to free will? -- Alfred r. mele, libet on free will : readiness potentials, decisions, and awareness? -- Susan Pockett and Suzanne Purdy, Are voluntary movements initiated preconsciously? : the relationships between readiness potentials, urges, and decisions? -- William P. Banks and Eve A. Isham, Do we really know what we are doing? : implications of reported time of decision for theories (...)
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  37. Jeff Malpas, Heidegger in Benjamin's City.score: 15.0
    The commonplace image of Heidegger is of a philosopher firmly rooted, not in the city of Freiburg in which much of his life was spent, but in the Alemannic-Schwabian countryside around the village of Messkirch in which he was born. It would seem that the distance between Heidegger and Benjamin, between Messkirch and Berlin or Paris could not be greater. But to what extent are Heidegger's own personal predilections for the provincial and the bauerlich actually tied to the (...)
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  38. Michael Löwy (2009). Capitalism as Religion: Walter Benjamin and Max Weber. Historical Materialism 17 (1):60-73.score: 15.0
  39. Atsuko Tsuji (2010). Experience in the Very Moment of Writing: Reconsidering Walter Benjamin's Theory of Mimesis. Journal of Philosophy of Education 44 (1):125-136.score: 15.0
    The purpose of this paper is to examine the ateleological moment of learning through imitation. In general, we can learn something new through imitating models we are given, which embody the values of our own society, culture and institutions. This means that imitation is understood in terms of the representation or reproduction of original models. In this understanding of imitation, however, the creative aspect of imitation is missed. In relation to this I shall, first, consider learning through imitation in terms (...)
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  40. Miguel Vatter (2011). Married Life, Gay Life as a Work of Art, and Eternal Life: Toward a Biopolitical Reading of Benjamin. Philosophy and Rhetoric 44 (4):309-335.score: 15.0
    When political rationality deployed itself on the terrain of the biological life of the human species with the purpose of making this life healthier, more capable, and more "worthy of being lived," it also postulated that some life could be potentiated only at the price of killing off other life. Foucault therefore introduces the idea of biopolitics together with that of thanatopolitics (1990, 137) .Since Foucault, one of the urgent questions has been how biopolitics turns into a thanatopolitics and under (...)
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  41. Joseph D. Lewandowski (2005). Street Culture: The Dialectic of Urbanism in Walter Benjamin’s Passagen-Werk. Philosophy and Social Criticism 31 (3):293-308.score: 15.0
    This article develops a sociological reading of Walter Benjamin’s ‘Arcades Project’, or Passagen-werk . Specifically, the essay seeks to make explicit Benjamin’s non-dualistic account of structure and agency in the urban milieu. I characterize this account as the ‘dialectic of urbanism’, and argue that one of the central insights of Benjamin’s Passagen-werk is that it locates an emergent and innovative cultural form - a distinctive ‘street culture’ or jointly shared way of modern urban life - within haussmannizing (...)
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  42. James Martel (2011). Taking Benjamin Seriously as a Political Thinker. Philosophy and Rhetoric 44 (4):297-308.score: 15.0
    Benjamin has long been known for his literary and aesthetic theory but political theorists, as well as other scholars who are interested in questions of politics, tend to downplay (or simply not notice) his contributions to an actionable rhetorical-political discourse. In terms of a politics that speaks directly to the ongoing crisis of global capitalism, existing power arrangements, and the effective depoliticization of the vast majority of people living under such conditions (very much including advanced liberal capitalist democracies such (...)
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  43. Simon Sparks, Fatalities: Truth and Tragedy in Texts of Heidegger and Benjamin.score: 15.0
    The following thesis explores the notion of truth as developed in the work of Martin Heidegger and Walter Benjamin. Contrary to the position adopted by many commentators, who seek to drive a wedge between Heidegger's unorthodox phenomenology and the resolutely non -phenomenological Benjamin, I shall want to show how both begin with a rigorously Husserlian conception of truth as an intuition of essence in order, finally, to deviate from it. I argue that, for neither one, can truth be (...)
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  44. Emmanuel Alloa (2012). The Inorganic Community. Hypotheses on Literary Communism in Novalis, Benjamin and Blanchot. Boundary2. An International Journal of Literature and Culture 39 (3):75-95.score: 15.0
    If literary avant-garde journals and their communities have been, in the twentieth century, a space for creating, if not sustaining, major political utopias, it should help explain why this “literary communism,” as Jean-Luc Nancy called it, is not a weakened or substitutional form of politics. No myth without narration, no implementation without an instrumentation, no organic unity without a political organ voicing its claim, in short: no organicity without an organon. But can there be a (literary) community that does not (...)
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  45. James Campbell (1995). The Pragmatism of Benjamin Franklin. Transactions of the Charles S. Peirce Society 31 (4):745 - 792.score: 15.0
    This paper discusses aspects of the thought of the American patriot and thinker, Benjamin Franklin (1706-1790). At the present time, Franklin is too often regarded primarily as a scientific amateur whose tinkerings produced nothing of lasting importance, or as a self-centered prig of interest only to others like himself. In reality, Franklin was a thoughtful and concerned individual attempting to advance the common weal, both through his personal struggle toward moral perfection and through the institutionalization of the scientific spirit (...)
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  46. Albert C. Skaggs (1985). Today's Codes Mirror Credo of Benjamin Harris. Journal of Mass Media Ethics 1 (1):37 – 41.score: 15.0
    Major codes adopted by newspapers in recent years show marked similarities to the statements of purpose found in the first (and only) issue of Benjamin Harris? Public Occurrences Both Forreign and Domestick, published in Boston in 1690. This essay compares the front page statement by Harris with seven other statements about the role or responsibility of the press: The Associated Press Managing Editors Association ?Code of Ethics for Newspapers and their Staffs''; the 1947 report of the Commission on Freedom (...)
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  47. Magdalena Zolkos (2011). Can There Be Costless War? Violent Exposures and (In)Vulnerable Selves in Benjamin Percy's “Refresh, Refresh'. Critical Horizons 12 (2):251-269.score: 15.0
    The technological transformation of the conduct of war, exemplified by the American employment of drones in Afghanistan and in Iraq, calls for a critical reflection about the fantasies that underpin, and are in turn animated by, the robotic revolution of the military. At play here is a fantasy of a “costless war" or a “sterile war", that is such act of military state violence against the other that is inconsequential for the self. In other words, the seductive appeal of the (...)
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  48. Adam Kotsko (2008). On Agamben's Use of Benjamin's “Critique of Violence”. Telos 2008 (145):119-129.score: 15.0
    In Homo Sacer,1 Giorgio Agamben devotes a crucial “threshold” to an extremely compressed reading of Walter Benjamin's “Critique of Violence,”2 a threshold that provides the transition between his elaboration of the logic of sovereignty and his analysis of the concept of homo sacer or “bare life.” That Benjamin's essay should play such a crucial role in Agamben's text is unsurprising. First, Benjamin is arguably the most important authority for Agamben's intellectual project as a whole, rivaled only by (...)
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  49. Luciana Espinosa (2012). Naturaleza caída y sujeto melancólico: una lectura desde la filosofía del lenguaje de Walter Benjamin. Tópicos 24 (24):00-00.score: 15.0
    En el presente artículo sostenemos que el abordaje benjaminiano del problema de la melancolía en El origen del drama barroco alemán (1928) pone en juego la posibilidad de acceder a la estructura profunda del mundo material, mediante el establecimiento de una singular relación entre el sujeto melancólico y la naturaleza caída. Pues, si como el propio Benjamin afirma, todo sentimiento es la resultante de un objeto o de cierta conformación material que opera como su causa, la melancolía, por su (...)
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  50. Nicholas Adams (1998). Walter Benjamin on Liturgical Embodiment. Telos 1998 (113):113-134.score: 15.0
    An unusual aspect of Walter Benjamin's work is the provocative way he uses theology in tackling “theoretical” questions. While it is difficult to write about Benjamin without dealing with his relation to the Jewish tradition, in studies of his work surprisingly little attention is paid to theological questions. This is not to ignore the many accounts of Benjamin's interest in the Kabbala, his “theological” writings on language, or his messianic imagery. However, whereas for Benjamin theological concerns (...)
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