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Subcategories:History/traditions: Violence

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  1. Can Theorizing the Symbiosis Between a Dictator and Suicide Attackers Make Sense?Quan-Hoang Vuong - 2022 - OSF Preprints.
    The thought presented in this short piece is purely hypothetical, or a guess, if you like to put it that way. However, the nature of the mindsponge process will lead to the possibility of bringing our BMF analytics's power into further investigation later on.
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  2. Clarifying Our Duties to Resist.Chong-Ming Lim - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy 1.
    According to a prominent argument, citizens in unjust societies have a duty to resist injustice. The moral and political principles that ground the duty to obey the law in just or nearly just conditions, also ground the duty to resist in unjust conditions. This argument is often applied to a variety of unjust conditions. In this essay, I critically examine this argument, focusing on conditions involving institutionally entrenched and socially normalised injustice. In such conditions, the issue of citizens’ duties to (...)
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  3. Environmental Activism and the Fairness of Costs Argument for Uncivil Disobedience.Ten-Herng Lai & Chong-Ming Lim - forthcoming - Journal of the American Philosophical Association.
    Social movements often impose nontrivial costs on others against their wills. Civil disobedience is no exception. How can social movements in general, and civil disobedience in particular, be justifiable despite this apparent wrong-making feature? We examine an intuitively plausible account – it is fair that everyone should bear the burdens of tackling injustice. We extend this fairness-based argument for civil disobedience to defend some acts of uncivil disobedience. Focusing on uncivil environmental activism – such as ecotage (sabotage with the aim (...)
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  4. Democracy and Peace: Is Democracy Good For Peace?Fuat Gürsözlü - 2022 - In Sanjay Lal (ed.), Peaceful Approaches for a More Peaceful World. pp. 8-29.
  5. The Primacy of Intention and the Duty to Truth: A Gandhi-Inspired Argument for Retranslating Hiṃsā_ and _Ahiṃsā, with Connections to History, Ethics, and Civil Resistance.Todd Davies - manuscript
    The words "violence" and "nonviolence" are increasingly misleading translations for the Sanskrit words hiṃsā and ahiṃsā -- which were used by Gandhi as the basis for his philosophy of satyāgraha. I argue for re-reading hiṃsā as “maleficence” and ahiṃsā as “beneficence.” These two more mind-referring English words – associated with religiously contextualized discourse of the past -- capture the primacy of intention implied by Gandhi’s core principles, better than “violence” and “nonviolence” do. Reflecting a political turn in moral accountability detectable (...)
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  6. Mob Violence.Susanna Siegel - 2021 - Los Angeles Review of Books.
  7. Truth and Universality: A Necessary Antinomy?José Ramón Fabelo Corzo - 2021 - Sophia 31 (31):41-63.
    Throughout history, oppressors have used multiple forms of violence to impose their own logic on the human universe they oppress. One such form is epistemic violence, which is based on the monopoly control of truth and the hijacking of universality. Those who apply this violence seek to convince everyone of the absolute character of their supposed truths, of the quasi-natural universality of their ways of thinking, of living, of organizing socially. Truth and universality are ineludible objects in dispute between conservative (...)
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  8. Derfor skaber Bertel Haarders politiske ensretning vold i familien.Philip Højme - 2016 - KONTRADOX: Modkraft.Dk.
    Når politikere truer kontanthjælpsmodtagere, flygtninge forvises til teltlejre, og vi skal assimileres til bestemt dansk kultur, er det den samme voldelige struktur, der reproduceres, når forældre begår vold mod børn. Psykoanalysen forklarer sammenhængen mellem institutionel vold og vold i relationer.
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  9. Restorative Justice and Domestic Violence.Derek R. Brookes - manuscript
    This paper explores the feasibility of offering a restorative justice (RJ) approach in cases of domestic violence (DV). I argue that widely used RJ processes—such as ‘conferencing’—are unlikely to be sufficiently safe or effective in cases of DV, at least as these processes are standardly designed and practiced (Sections 1-6). I then support the view that if RJ is to be used in cases of DV, then new specialist processes will need to be co-designed with key stakeholders to ensure they (...)
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  10. Inequality, Loneliness, and Political Appearance: Picturing Radical Democracy with Hannah Arendt and Jacques Rancière.Andrew Schaap - 2021 - Political Theory 49 (1):28-53.
    Radical democrats highlight dramatic moments of political action, which disrupt everyday habits of perception that sustain unequal social relations. In doing so, however, we sometimes neglect how social conditions—such as precarious employment, social dislocation, and everyday exposure to violence—undermine political agency or might be contested in uneventful ways. Despite their differences, two thinkers who have significantly influenced radical democratic theory have been similarly criticized for contributing to such a socially weightless picture of politics. However, attending to how they are each (...)
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  11. Violence and the Materiality of Power.Torsten Menge - 2019 - Critical Review of International Social and Political Philosophy:1-26.
    The issue of political violence is mostly absent from current debates about power. Many conceptions of power treat violence as wholly distinct from or even antithetical to power, or see it as a mere instrument whose effects are obvious and not in need of political analysis. In this paper, I explore what kind of ontology of power is necessary to properly take account of the various roles that violence can play in creating and maintaining power structures. I pursue this question (...)
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  12. Why Not Uncivil Disobedience?William E. Scheuerman - 2019 - Critical Review of International Social and Political Philosophy:1-20.
  13. Civil Disobedience, and What Else? Making Space for Uncivil Forms of Resistance.Erin R. Pineda - 2019 - European Journal of Political Theory 20 (1):157-164.
    Theorists of political obligation have long devoted special attention to civil disobedience, establishing its pride of place as an object of philosophical analysis, and as one of a short li...
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  14. Species-being for whom? The five faces of interspecies oppression.Mathieu Dubeau - 2020 - Contemporary Political Theory 19 (4):596-620.
    There is now an awakening to and recognition of the emotionally complex lives of some non-human animals. While their forms of consciousness may vary, some are indeed conscious and deserve political consideration. What that political consideration ought to be is the central topic of this article. First, I argue that interspecies justice must be understood in terms of the relationships that foster individual flourishing of all concerned. The obstacles to such flourishing are the five faces of oppression famously identified by (...)
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  15. Political Vandalism as Counter‐Speech: A Defense of Defacing and Destroying Tainted Monuments.Ten‐Herng Lai - 2020 - European Journal of Philosophy 28 (3):602-616.
    Tainted political symbols ought to be confronted, removed, or at least recontextualized. Despite the best efforts to achieve this, however, official actions on tainted symbols often fail to take place. In such cases, I argue that political vandalism—the unauthorized defacement, destruction, or removal of political symbols—may be morally permissible or even obligatory. This is when, and insofar as, political vandalism serves as fitting counter-speech that undermines the authority of tainted symbols in ways that match their publicity, refuses to let them (...)
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  16. Slicing Up Eyeballs: The Criminal Underworlds of Nicolas Winding Refn.M. Blake Wilson - 2020 - Philosophical Journal of Conflict and Violence 4 (2):15-39.
    From Buñuel and Dali’s Un Chien Andalou to recent works by Danish filmmaker Nicolas Winding Refn, the cinematic destruction of the eye has become iconic due to its striking effect upon film spectators’ visceral experiences as well as its ability to influence their symbolic or fetishistic desires. By exploiting the natural discomfort and disgust produced by these types of images and then situating them within an aesthetic and psychoanalytic framework, Refn and other filmmakers provide a visual showcase for a unique (...)
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  17. Machiavelli and the orders of violence.Elizabeth Frazer - 2020 - Contemporary Political Theory 19 (3):176-178.
  18. Violence and Politeness: From Walter Benjamin's “Critique” to the Streets of Chicago.Kam Shapiro - 2020 - Constellations 27 (3):438-451.
  19. The cruel optimism of sexual consent.Alisa Kessel - 2020 - Contemporary Political Theory 19 (3):359-380.
    This article intervenes in a critical debate about the use of consent to distinguish sex from rape. Drawing from critical contract theories, it argues that sexual consent is a cruel optimism that often operates to facilitate, rather than alleviate, sexual violence. Sexual consent as a cruel optimism promises to simplify rape allegations in the popular cultural imagination, confounds the distinction between victims and agents of sexual violence, and establishes certainty for potential victimizers who rely on it to convince themselves and (...)
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  20. Shattered Faith: The Social Epistemology of Deconversion by Spiritually Violent Religious Trauma.David Efird, Joshua Cockayne & Jack Warman - 2020 - In Michelle Panchuk & Michael C. Rea (eds.), Voices from the Edge: Centering Marginalized Perspectives in Analytic Theology.
    In this chapter, we argue that it’s possible to lose your faith in God by the actions of other people. In particular, we argue that spiritually violent religious trauma, where religious texts are used to shame a person into thinking themselves unworthy of God’s love, can cause a person to stop engaging in activities that sustain their faith in God, such as engaging in the worship of God. To do this, we provide an analysis of faith, worship, and love on (...)
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  21. Ein Rückblick auf “Den Mörder von nebenan” (The Murderer Next Door) von David Buss (2005) (Rückblick überarbeitet 2019).Michael Starks - 2020 - In Michael Richard Starks (ed.), Willkommen in der Hölle auf Erden: Babys, Klimawandel, Bitcoin, Kartelle, China, Demokratie, Vielfalt, Dysgenie, Gleichheit, Hacker, Menschenrechte, Islam, Liberalismus, Wohlstand, Internet, Chaos, Hunger, Krankheit, Gewalt, Künstliche Intelligenz, Krieg. Las Vegas, NV, USA: pp. 286-296.
    Obwohl dieser Band ein wenig datiert ist, gibt es nur wenige aktuelle populäre Bücher, die sich speziell mit der Psychologie des Mordes beschäftigen und es ist ein schneller Überblick für ein paar Dollar, also noch wert die Mühe. Es macht keinen Versuch, umfassend zu sein und ist stellenweise etwas oberflächlich, wobei der Leser erwartet, die Lücken aus seinen vielen anderen Büchern und der umfangreichen Literatur über Gewalt zu füllen. Für ein Update siehe z.B. Buss, The Handbook of Evolutionary Psychology 2nd (...)
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  22. Book Review: A Duty to Resist: When Disobedience Should Be Uncivil, by Candice Delmas. [REVIEW]Jennet Kirkpatrick - 2020 - Political Theory 48 (4):528-533.
  23. Rahner’s “Liturgy of the World” as Hermeneutics of Another World That Is Possible.David A. Stosur - 2019 - Philosophy and Theology 31 (1):199-222.
    This article explores Karl Rahner’s conception of the “Liturgy of the World” in light of the theme for the 2019 Annual Convention of the Catholic Theological Society of America, “Another World is Possible: Violence, Resistance and Transformation.” Employing Rahner’s hermeneutics of worship, violence can be conceived as a denial of this cosmic liturgy, transformation as conversion to it, and resistance as the stance opposing the denial. Resistance entails solidarity with all humanity in liturgical participation and in action for social justice. (...)
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  24. How Can We Love Our Enemies When We Kill Our Friends? Shifting the Theological Debate Over Violence.Laura Lysen & Paul Martens - 2020 - Modern Theology 36 (3):462-477.
    Violence is often thought of in terms of intentional, discrete actions, and in the debate between so‐called “neo‐Anabaptists” and “neo‐Augustinians” this has often been the focus, especially around actions like policing and war. However, this idea of violence is insufficient and, intentionally or not, obfuscates forms of violence like the “slow violence” of destructive economic arrangements that harm not only enemies but friends as well. Through an investigation of the apparel industry this article addresses the too‐narrow understandings of violence that (...)
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  25. A “Manual” for Escaping Our Vicious Cycles: The Political Relevance of Enemy‐Love.Gerald W. Schlabach - 2020 - Modern Theology 36 (3):478-500.
    In his 2017 World Day of Peace message, Pope Francis made a subtle yet stunning move when he called the Sermon on the Mount the Church’s “manual” for peacemaking at every level. Continuing the “fresh reappraisal” of war that the Second Vatican Council launched, Francis's choice of a term associated with the “Manualist” tradition of natural‐law casuistry signaled the Catholic magisterium’s growing commitment both to rooting its teaching on peace and war in biblical sources instead, and to active nonviolence in (...)
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  26. Does Christianity Cause Violence?: The New Atheism and Negative Apologetics.Glenn B. Siniscalchi - 2020 - Heythrop Journal 61 (4):607-619.
  27. Machiavelli and the Orders of Violence. Yves Winter. Cambridge: Cambridge University Press, 2018.John P. McCormick - 2020 - Constellations 27 (2):313-316.
  28. Whose Lives Matter? The Black Lives Matter Movement and the Contested Legacy of Philosophical Humanism.Andrew J. Pierce - 2020 - Journal of Social Philosophy 51 (2):261-282.
  29. The Exception and the Paradigm: Giorgio Agamben on Law and Life.William Stahl - 2020 - Contemporary Political Theory 19 (2):233-250.
    Political theorists continue to be provoked by Giorgio Agamben’s disturbing diagnosis that ‘bare life’ – human life that is excluded from politics yet exposed to sovereign violence – is not a sign of the malfunction of modern politics but rather a revelation of how it actually functions. However, despite the enormous amount of attention this diagnosis has received, there has been relatively little discussion of Agamben’s proposed ‘cure’ for the problem that he diagnoses. In this article, I analyze the three (...)
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  30. Exploring a European tradition of allyship with sovereign struggles against colonial violence: A critique of Giorgio Agamben and Jacques Derrida through the heretical Jewish Anarchism of Gustav Landauer.Clive Gabay - 2020 - Contemporary Political Theory 19 (2):251-273.
    Recently, indigenous struggles against ongoing colonial violence have become prominent in the context of growing environmental destruction and the ascendancy of the far right in the United States and parts of South America. This article suggests that European radical theory is not always equipped to provide normative frameworks of allyship with such struggles. Exploring the ‘messianic tone’ in European radical theory, and in particular the works of Jacques Derrida and Giorgio Agamben, the article argues that the analytical tendency to render (...)
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  31. The Return of the Romans.Dean Hammer - 2020 - Political Theory 48 (3):390-400.
  32. The Violence of Autonomy: The Significance of Matthew 11:12 in Flannery O’Connor’s The Violent Bear It Away.Michael Boler - 2020 - Heythrop Journal 61 (3):483-493.
  33. Fanaticism as a Worldview.Frank Chouraqui - 2019 - Philosophical Journal of Conflict and Violence 3 (1).
    This article argues in favour of a formal definition of fanaticism as a certain relationship to one’s beliefs that is informed by the assumption that there is a mutual incompatibility between consistency and moderation. It analyses this assumption as an expression of an implicit commitment to naïve realism. It then proposes a critique of such realism and finally it sketches an ontological alternative, able to philosophically and politically respond to and oppose fanaticism by showing the compossibility, on that ontological view, (...)
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  34. The Concept of Violence in International Theory: A Double-Intent Account.Christopher J. Finlay - 2017 - International Theory 9 (1):67-100.
    The ability of international ethics and political theory to establish a genuinely critical standpoint from which to evaluate uses of armed force has been challenged by various lines of argument. On one, theorists question the narrow conception of violence on which analysis relies. Were they right, it would overturn two key assumptions: first, that violence is sufficiently distinctive to merit attention as a category separate from other modes of human harming; second, that it is troubling in a special way that (...)
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  35. The Revolt Against Reason: Oswald Spengler and Violence as Cultural Preservative.Gregory Swer - 2019 - Philosophical Journal of Conflict and Violence 4 (1):123-148.
    In The Decline of the West, Spengler argues that cultures have lifecycles. Although he warns that the end of Faustian (western) culture is nigh, Spengler suggests that the death of the culture might be forestalled if a rapprochement can be brought about between the technologized powers of Reason and the remains of cultural life. This portrayal of Reason as a salvific force seems to contradict Spengler’s typical depiction of Reason as a violent anti-cultural force. This paper reconstructs Spengler’s account of (...)
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  36. Harassment, Bias, and the Evolving Politics of Free Speech on Campus.Ann E. Cudd - 2019 - Journal of Social Philosophy 50 (4):425-446.
  37. Blessed Are the Peacemakers: Pacifism, Just War, and Peacebuilding. [REVIEW]Brian Stiltner - 2019 - Journal of Catholic Social Thought 17 (1):171-173.
  38. Violent Attachments.Hagar Kotef - 2020 - Political Theory 48 (1):4-29.
    Drawing on feminist and queer critiques that see violence as constitutive of identities, this essay points to subject-positions whose construction is necessarily conditioned by exercising violence. Focusing on settler colonialism, I reverse the optics of the first set of critiques: rather than seeing the self as taking form through the injuries she suffers, I try to understand selves that are structurally constituted by causing injury to others. This analysis refuses the assumption that violence is in conflict with identity, and that, (...)
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  39. Framing and Reframing R2P—a Responsibility to Protect Humanity From Evil.Christof Royer - 2018 - Critical Review of International Social and Political Philosophy:1-24.
  40. Full Darkness: Original Sin, Moral Injury, and Wartime Violence. By Brian S. Powers and John Swinton. Pp. Xvi, 186. Grand Rapids, Eerdmans, 2019, $20.10. [REVIEW]Zenon Szablowinski - 2020 - Heythrop Journal 61 (1):199-200.
  41. The Sacred and the Political: Explorations on Mimesis, Violence and Religion . Edited by Elisabetta Brighi and Antonio Cerella. Pp. Xi, 268, Bloomsbury Academic, 2016, $119.41. [REVIEW]Terrance Klein - 2020 - Heythrop Journal 61 (1):205-206.
  42. Vengeance in Reverse: The Tangled Loops of Violence, Myth, and Madness. By Mark R. Anspach. Pp. Xii, 121, East Lansing, Michigan State University Press, 2017, $23.90. [REVIEW]Patrick Madigan - 2020 - Heythrop Journal 61 (1):201-202.
  43. Mark R. Anspach. Vengeance in Reverse. The Tangled Loops in Violence, Myth, and Madness. [Book Review].Emanuele Antonelli - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):221-224.
  44. Polarized Readings of René Girard: Utilizing Girardian Thought to Break a Theological and Philosophical Impasse.Colby Dickinson - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):25-42.
    René Girard’s work often seems suspect to liberals, because it appears as a totalizing narrative. Such hesitancy with respect to either dismissing or endorsing it follows from the demise of “grand narratives” that brought with them imperialistic and hegemonic tendencies. Yet if a liberal viewpoint does not embrace Girard, it is for different reasons that conservatives are either fully supportive of his thought as promising a return to religious values or hesitant about accepting his theories because they critique a form (...)
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  45. Transitional Justice, the United States, Equality, and Trade-Offs.Colleen Murphy - 2019 - Social Philosophy Today 35:187-192.
  46. Communication Breakdown.David J. Leichter - 2019 - Social Philosophy Today 35:59-73.
    The turn to narrative in biomedicine has been one of the most important alternatives to traditional approaches to bioethics. Rather than using ethical theories and principles to guide behavior, narrative ethics uses the moral imagination to cultivate and expand one’s capacities for empathy. This paper argues that by themselves narratives do not, and cannot, fully capture the range of the illness experience. But more than that, the emphasis on narrative often obscures how dominant forms of narrative discourse often operate to (...)
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  47. René Girard and the Deferral of Violence.Eric Gans - 2018 - Forum Philosophicum: International Journal for Philosophy 23 (2):155-170.
    René Girard’s anthropology goes beyond Durkheim and Freud in seeking knowledge in literary, mythical, and religious texts. Girard’s primary intuition is that human culture originated in response to the danger of violent mimetic crises among increasingly intelligent hominins, whose imitation of each other’s desires led to conflict. These crises were resolved by the mechanism of emissary murder: the proto-human community came to focus its aggression on a single scapegoat whose unanimous lynching, by “miraculously” bringing peace, led to its ritual repetition (...)
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  48. Bachelor Thesis: De Relatie Tussen Beeldvorming in de Media en de Nasleep van Onze ‘Vuile Oorlog’ in Indië – Chapter IV.Jan M. Van der Molen - Jul 3, 2018 - Dissertation, Amsterdam University
    In dit hoofdstuk presenteer ik de belangrijkste bevindingen en uitspraken uit mijn diepte-interviews met de respondenten. Ik geef hiermee antwoord op de deelvragen ‘Wat voor beeld wordt er gevormd in Nederlandse kranten over geweldpleging door de Staat in Nederlands-Indië?’, ‘Welk beeld in Nederlandse kranten is exemplarisch voor positieve of negatieve berichtgeving over geweldpleging door de Staat in Nederlands-Indië?’, ‘Wat zijn de belangrijkste reacties geweest van media, Staat of andere betrokkenen op de berichtgeving in kranten over Nederlandse oorlogsmisdaden in Indië?’ en (...)
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  49. Diferencia sexual, diferencia ideológica : Lecturas a contratiempo (Derrida lector de Marx y Althusser en la década de 1970 y más allá).Thomas Clément Mercier - 2019 - Demarcaciones 7.
    Este ensayo presenta una descripción de los escritos inéditos de Jacques Derrida sobre Marx y Louis Althusser en la década de 1970, y un estudio de conceptos como ideología, diferencia sexual, reproducción, violencia, dominación o hegemonía en perspectiva deconstructiva. Se trata de pensar en una otra economía, más allá de la economía del cuerpo propio. El artículo fue publicado en el Volumen 7 de la Revista Demarcaciones, "a 25 años de Espectros de Marx.".
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  50. Resisting Legitimacy: Weber, Derrida, and the Fallibility of Sovereign Power.Thomas Clément Mercier - 2016 - Global Discourse 6 (3):374-391.
    In this article, I engage with Derrida’s deconstructive reading of theories of performativity in order to analyse Max Weber’s sovereignty–legitimacy paradigm. First, I highlight an essential articulation between legitimacy and sovereign ipseity (understood, beyond the sole example of State sovereignty, as the autopositioned power-to-be-oneself). Second, I identify a more originary force of legitimation, which remains foreign to the order of performative ipseity because it is the condition for both its position and its deconstruction. This suggests an essential fallibility of the (...)
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