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Responsibility and Judgment

Schocken Books (2003)

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  1. Causality and Critical Theory: Nature's Order in Adorno, Cartwright and Bhaskar.Craig Reeves - 2009 - Journal of Critical Realism 8 (3):316-342.
    In this paper I argue that Theodor W. Adorno 's philosophy of freedom needs an ontological picture of the world. Adorno does not make his view of natural order explicit, but I suggest it could be neither the chaotic nor the strictly determined ontological images common to idealism and positivism, and that it would have to make intelligible the possibility both of human freedom and of critical social science. I consider two possible candidates, Nancy Cartwright 's ‘patchwork of laws’, and (...)
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  • The Phronimos as a moral exemplar: two internal objections and a proposed solution.N. Athanassoulis - forthcoming - Journal of Value Inquiry:1-20.
  • Who’s to Blame? Hermeneutical Misfire, Forward-Looking Responsibility, and Collective Accountability.Hilkje Hänel - 2020 - Social Epistemology 35 (2):173-184.
    The main aim of this paper is to investigate how sexist ideology distorts our conceptions of sexual violence and the hermeneutical gaps such an ideology yields. I propose that we can understand the problematic issue of hermeneutical gaps about sexual violence with the help of Fricker’s theory of hermeneutical injustice. By distinguishing between hermeneutical injustice and hermeneutical misfire, we can distinguish between the hermeneutical gap and its consequences for the victim of sexual violence and those of the perpetrator of such (...)
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  • Introduction: the role of the exemplar in Arendt and Spinoza: insights for moral exemplarism and moral education.Johan Dahlbeck & Morten Timmermann Korsgaard - 2020 - Ethics and Education 15 (2):135-143.
    In late October of 2019, we brought together scholars from very different traditions in order to explore the notion of exemplarity and the role of exemplars in education. Bringing together scholars working on ethics and moral exemplarism, Spinoza scholars and Arendt scholars, we attempted to bring these different perspectives to bear on the role of exemplarity in education. Not in order to create a synthesis of ideas or to find solutions for practical issues, but in order to explore collegially the (...)
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  • Place, Image and Argument: The Physical and Nonphysical Dimensions of a Collective Ethos.Jianfeng Wang - 2020 - Argumentation 34 (1):83-99.
    “Place” as an argumentative domain, which has been taken for granted and treated by theorists of argumentation simply as a physical notion designating the occasion where an argumentation takes place, carries far more complex meanings beyond its traditionally assumed domain in the following three dimensions: as a geographical locale; as a concept, an idea, a history or a notion with its own disputable narratives and presumptions; and as an imaginative geography. Similarly, an image or a character projected through argumentative discourse (...)
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  • Problems of Fact, Method, Theory, and Concepts in Tsoukas.Anita M. McGahan - 2020 - Journal of Business Ethics 163 (1):23-35.
    On January, 27, 2017, U.S. President Donald J. Trump issued Executive Order 13769 on immigration and travel, which restricted entry into the U.S. of the citizens of seven primarily Muslim countries. Many academics reacted with outrage, including me and other members of the Academy of Management, of which I was President at the time. Some scholarly associations condemned EO 13769 as immoral, but the AOM did not immediately issue such a condemnation because the AOM’s Constitution included a policy of no-political-stands (...)
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  • AI ethics and the banality of evil.Payman Tajalli - 2021 - Ethics and Information Technology 23 (3):447-454.
    In this paper, I draw on Hannah Arendt’s notion of ‘banality of evil’ to argue that as long as AI systems are designed to follow codes of ethics or particular normative ethical theories chosen by us and programmed in them, they are Eichmanns destined to commit evil. Since intelligence alone is not sufficient for ethical decision making, rather than strive to program AI to determine the right ethical decision based on some ethical theory or criteria, AI should be concerned with (...)
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  • Svedomie, verejný priestor a ich hranice v myslení Hannah Arendtovej.Michal Zvarík - 2021 - Pro-Fil 22 (1):28.
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  • Book Review: Elisabeth Young-Bruehl, Why Arendt Matters. New Haven, CT and London: Yale University Press, 2006. ISBN 9780300120440. $22.00/ £14.99 (cloth), 240 pp. [REVIEW]Philip Walsh - 2008 - History of the Human Sciences 21 (2):140-146.
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  • Leadership, the American Academy of Management, and President Trump’s Travel Ban: A Case Study in Moral Imagination.Haridimos Tsoukas - 2020 - Journal of Business Ethics 163 (1):1-10.
    In this essay, I focus on the initial reaction of the then leadership of the Academy of Management to President Trump’s travel ban issued in January 2017. By viewing the travel ban in purely administrative terms, AOM leadership framed it as an example of “political speech”, on which they were organizationally barred to take a public stand. I subject this view to critical assessment, arguing that the travel ban had a distinct moral character, which was antithetical to scholarly values. Τhe (...)
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  • Teachers judging without scripts, or thinking cosmopolitan.Sharon Todd - 2007 - Ethics and Education 2 (1):25-38.
    A cosmopolitan ethic invites both an appreciation of the rich diversity of values, traditions and ways of life and a commitment to broad, universal principles of human rights that can secure the flourishing of that diversity. Despite the tension between universalism and particularism inherent in this outlook, it has received much recent attention in education. I focus here on one of the dilemmas to be faced in taking cosmopolitanism seriously, namely, the difficulty of judging what is just in the context (...)
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  • Peg Birmingham: Hannah Arendt and human rights: The predicament of common responsibility. [REVIEW]Dianna Taylor - 2010 - Continental Philosophy Review 42 (4):591-595.
  • Arendt and Augustine: More Than One Kind of Love.Lucy Tatman - 2013 - Sophia 52 (4):625-635.
    Although Hannah Arendt is not usually read as a philosopher of religion, her political philosophy is noticeably filled with references to religious figures and thinkers, including Jesus of Nazareth, Augustine and Duns Scotus. Also notable is the implicit centrality in her thought of amor mundi, or love of the world. The difficulty is that although she spoke to her students about it, she rarely wrote about amor mundi. In this article, I seek to provide a plausible explanation of the meaning (...)
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  • Transcendental collectivism and participatory politics in democratized Korea.Sungmoon Kim - 2008 - Critical Review of International Social and Political Philosophy 11 (1):57-77.
  • Confronting political responsibility: The problem of acknowledgment.Jacob Schiff - 2008 - Hypatia 23 (3):pp. 99-117.
    Iris Marion Young articulated a social connection model of responsibility to conceptualize political responsibility for structural injustice. Schiff argues that actually confronting our responsibility is problematic: the pervasiveness of structural injustice makes it difficult to acknowledge as a problem, while distances between sufferers and contributors complicate our acknowledgment of social connection. These problems are exacerbated by thoughtlessness, bad faith, and misrecognition. Narrative can facilitate the acknowledgment necessary for us to confront our political responsibility.
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  • Confronting Political Responsibility: The Problem of Acknowledgment.Jacob Schiff - 2008 - Hypatia 23 (3):99-117.
    Iris Marion Young articulated a social connection model of responsibility to conceptualize political responsibility for structural injustice. Schiff argues that actually confronting our responsibility is problematic: the pervasiveness of structural injustice makes it difficult to acknowledge as a problem, while distances between sufferers and contributors complicate our acknowledgment of social connection. These problems are exacerbated by thoughtlessness, bad faith, and misrecognition. Narrative can facilitate the acknowledgment necessary for us to confront our political responsibility.
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  • Preparing for politics: Judith Butler's ethical dispositions.Sara Rushing - 2010 - Contemporary Political Theory 9 (3):284.
    The question of Judith Butler's ‘politics’ and their normative justification has been raised by critics and supporters alike for some time. The number of recent texts dedicated to this topic suggests that it remains an unresolved and still pressing question. I argue that in order to identify and evaluate the political implications of Butler's work, we must first recognize the relationship and distinction between four vectors of her thinking: her diagnosis of the human condition, her expression of specific normative aspirations, (...)
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  • Defining Evil Away: Arendt's Forgiveness.Abigail L. Rosenthal - 2011 - Philosophy 86 (2):155-174.
    Arendt claims that evil is banal and its perpetrators merely shallow. Deliberate evil she takes to be extremely rare. However, nonrare examples of deliberate evil, whose aim is to spoil one's story, abound in everyday life. Arendt also makes forgiveness personal, not requiring repentance. This prompts a consideration of certain personal relations among philosophers. Heidegger's relation to Husserl shows a betrayal of teacher by student. His seductive and philosophic power over Arendt, a betrayal of student by teacher, should not be (...)
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  • Securitizing cyberspace: Protecting political judgment.Hedvig Ördén - 2022 - Journal of International Political Theory 18 (3):375-392.
    The contemporary debate in democracies routinely refers to online misinformation, disinformation, and deception, as security-issues in need of urgent attention. Despite this pervasive discourse, however, policymakers often appear incapable of articulating what security means in this context. This paper argues that we must understand the unique practical and normative challenges to security actualized by such online information threats, when they arise in a democratic context. Investigating security-making in the nexus between technology and national security through the concept of “cybersovereignty,” the (...)
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  • The Ethics of Care: Normative Structures and Empirical Implications. [REVIEW]Tove Pettersen - 2011 - Health Care Analysis 19 (1):51-64.
    In this article I argue that the ethics of care provides us with a novel reading of human relations, and therefore makes possible a fresh approach to several empirical challenges. In order to explore this connection, I discuss some specific normative features of the ethics of care—primarily the comprehension of the moral agent and the concept of care—as these two key elements contribute substantially to a new ethical outlook. Subsequently, I argue that the relational and reciprocal mode of thinking with (...)
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  • Getting to the Root of Gender Inequality: Structural Injustice and Political Responsibility.Serena Parekh - 2011 - Hypatia 26 (4):672-689.
    In this paper, I argue that there is a philosophical basis for the claim that states can be held responsible for structural injustices such as gender discrimination and violence—a claim that has been made in international human rights documents, but one that has not gained much normative force. To show this, I draw on and develop Iris Young's notion of “political responsibility.” The purpose of political responsibility is not to find fault or blame the state for a past wrong, but (...)
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  • Beyond the ethics of admission.Serena Parekh - 2014 - Philosophy and Social Criticism 40 (7):645-663.
    This article examines our moral obligations to refugees and stateless people. I argue that in order to understand our moral obligations to stateless people, both de jure refugees and de facto stateless people, we ought to reconceptualize the harm of statelessness as entailing both a legal/political harm and an ontological harm, a deprivation of certain fundamental human qualities. To do this, I draw on the work of Hannah Arendt and show that the ontological deprivation has three distinct though interconnected elements: (...)
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  • Economic Peace as a Counterpoint to the Warfare Economy: Rethinking Individual and Collective Responsibility.Fiona Ottaviani & Dominique Steiler - 2022 - Journal of Business Ethics 177 (1):19-29.
    The idea of economic peace is a “counterpoint” to a warlike view of the economy. Viewing things in terms of economic peace makes it possible to develop a different economic anthropology. The idea of economic peace is used to think about a fundamental revision of the relationships to self and between actors. It sits at the intersection of peace studies, social and cognitive psychology, institutional conventionalist approaches, postmodernist philosophy and sinology. By employing the inchoate concept of economic peace, this article (...)
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  • The Responsible Migrant, Reading the Global Compact on Migration.Christina Oelgemöller & Kathryn Allinson - 2020 - Law and Critique 31 (2):183-207.
    In 2016, the international community, in reaction to the growing number of ‘tragedies’ occurring as people attempted to move across borders, met to discuss large movements of refugees and migrants. The outcome of this meeting was an agreement to negotiate two Global Compacts, one on refugees and one on migrants, with the aim of facilitating ‘orderly, safe, regular and responsible migration and mobility of people’. This article explores how responsibility in the Global Compact on Migrant is expressive of a changed (...)
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  • Responsibility in Childhood: Three Developmental Trajectories.Elinor Ochs & Carolina Izquierdo - 2009 - Ethos: Journal of the Society for Psychological Anthropology 37 (4):391-413.
  • Skepticism and Critique in Arendt and Cavell.Andrew Norris - 2018 - Philosophy and Social Criticism 44 (1):81-99.
    In this article I compare and contrast Hannah Arendt’s and Stanley Cavell’s understandings of critique, focusing in each case upon the role played in it by skepticism. Both writers are decisively influenced by the later Heidegger’s thought that thinking as such is, first, the necessary turn to a practice adequate to our situation and, second, something that we shun. They also share the desire to take up this Heideggerian thought in Kantian terms: what is at stake is critical thinking. It (...)
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  • Critical Realism and the Metaphysics of Justice.Alan Norrie - 2016 - Journal of Critical Realism 15 (4):391-408.
    This article concerns the problems of guilt that emerge in connection with genocide discussed after the Second World War by Hannah Arendt, Karl Jaspers, Jean Améry and Primo Levi. It looks at the different forms of guilt: of perpetrators, bystanders, victims who became perpetrators, and of collective guilt. It argues that a way to understand the structure of guilt is to consider the idea of survivor guilt, and its link to an underlying metaphysics of guilt. It considers primarily Levi's account (...)
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  • Heidegger, Arendt, and Eichmann in Jerusalem.Natalie Nenadic - 2013 - Comparative and Continental Philosophy 5 (1):36-48.
    In Eichmann in Jerusalem: A Report on the Banality of Evil, Hannah Arendt aims to secure a more adequate understanding of the new crime of genocide so that it can be prosecuted in a manner that better serves justice. She criticizes the Nuremberg Trials and, to a lesser extent, the Jerusalem trial of Nazi war criminal Adolf Eichmann for miscasting this unprecedented crime in terms of familiar concepts and thereby obscuring it. Arendt claims that this atrocity, instead, demanded original thinking (...)
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  • Towards an ethics of authentic practice.Stuart J. Murray, Dave Holmes, Amélie Perron & Geneviève Rail - 2008 - Journal of Evaluation in Clinical Practice 14 (5):682-689.
  • Allegories of the Bioethical: Reading J.M. Coetzee’s Diary of a Bad Year.Stuart J. Murray - 2014 - Journal of Medical Humanities 35 (3):321-334.
    This essay reads J.M. Coetzee’s novel, Diary of a Bad Year, as an occasion to problematize contemporary bioethical paradigms. Coetzee’s rhetorical strategies are analyzed to better understand the “scene of address” within which ethical claims can be voiced. Drawing on Foucault’s Socratic understanding of ethics as the self’s relation to itself, self-relation is explored through the rhetorical figure of catachresis. The essay ultimately argues that the ethical voice emerges when the terms—terms by which I relate to myself, to others, to (...)
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  • Forgiveness, Representative Judgement and Love of the World: Exploring the Political Significance of Forgiveness in the Context of Transitional Justice and Reconciliation Debates.Maša Mrovlje - 2016 - Philosophia 44 (4):1079-1098.
    The article examines the political challenge and significance of forgiveness as an indispensable response to the inherently imperfect and tragic nature of political life through the lens of the existential, narrative-inspired judging sensibility. While the political significance of forgiveness has been broadly recognized in transitional justice and reconciliation contexts, the question of its importance and appropriateness in the wake of grave injustice and suffering has commonly been approached through constructing a self-centred, rule-based framework, defining forgiveness in terms of a moral (...)
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  • Heller’s Either/or: Continuing a recent debate between Ágnes Heller and Richard J. Bernstein.Marcia Morgan - 2014 - Thesis Eleven 125 (1):49-65.
    The question ‘How does a person make an ethical decision?’ becomes all the more compelling and problematic when trying to behave ethically during, as A ́ gnes Heller puts it, ‘the total breakdown of ‘‘normal’’ ethical worlds’. In her philosophical work Heller pieces together a moral compass internal to individual subjectivity to employ during such times. Kierkegaard’s model of existential choice has played a formative role in Heller’s solution to the problem. In my article I describe Heller’s Kierkegaardian framework of (...)
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  • Possibly preventing catastrophes: Hannah Arendt on democracy, education and judging.Julia Maria Mönig - 2012 - Ethics and Education 7 (3):237-249.
    . Possibly preventing catastrophes: Hannah Arendt on democracy, education and judging. Ethics and Education: Vol. 7, Creating spaces, pp. 237-249. doi: 10.1080/17449642.2013.766540.
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  • Harry Frankfurt's metaphysics of care: Towards an ethics without reason.Marlène Jouan - 2008 - Philosophy and Social Criticism 34 (7):759-797.
    Harry Frankfurt's conception of care and love has largely been considered a seductive theory of personality, but an untenable and irresponsible theory of moral normativity. Contrary to that interpretation, this article aims at showing that it is possible to remain faithful to Frankfurt's metaphysical premises while not falling into some moral relativism. First, by comparing Frankfurt's and Heidegger's conceptions of care, I show that Frankfurt's subordination of ethics to carology apparently commits him to a neutral foundationalism. In the next step, (...)
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  • Reimagining the new pedagogical possibilities for universities post-Covid-19: An EPAT Collective Project.Lauren Misiaszek, Tina Besley, Marek Tesar, Rob Tierney, Lynda Stone, Michael Apple, Suzanne S. Choo, Petar Jandrić, Gert Biesta, Greg Misiaszek, James Conroy, Aslam Fataar, Bill Cope, Mary Kalantzis, Pankaj Jalote, Liz Jackson, Nick Burbules, Marianna Papastephanou, Rima Apple, Peter McLaren, Wang Chengbing, Ronald Barnett, Danilo Taglietti, Justin Malbon, John Quay, Susan Robertson, Marie Brennan, Lew Zipin, Yoonjung Hwang, Moon Hong, Radhika Gorur, Paul Gibbs, Gary McCulloch, Fazal Rizvi & Michael A. Peters - 2022 - Educational Philosophy and Theory 54 (6):717-760.
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  • The Human Condition and the Gift: Towards a Theoretical Perspective on Close Relationships.Nathan Miczo - 2008 - Human Studies 31 (2):133-155.
    Hannah Arendt’s exposition of the human condition provides the basic framework for a theoretical perspective on close relationships. According to Arendt, the human condition is comprised of three modes of activity: labor, work, and action. Labor is need-driven behavior, work concerns goal-directed activity and the fabrication of things, and action involves the mutual validation of unique individuals. Within this framework, the gift is the means by which relational ties are made concrete. I propose a model of gift-giving organized by two (...)
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  • Aesthetic Delight and Beauty: A Comparison of Kant’s Aesthetics and Abhinavagupta’s Theory of Rasa.Sangeetha Menon, Shankar Rajaraman & Saurabh Todariya - 2022 - Journal of Dharma Studies 5 (1):51-62.
    The study aims to address the existing research gap through a thematic comparison between the aesthetics of Kant and Abhinavagupta. This paper explores Kant’s notion of aesthetic judgment based on disinterestedness with Abhinavagupta’s analysis of sādhāraṇīkaraṇa. We argue that the notions of “disinterested judgment” in Kant and sādhāraṇīkaraṇa in Abhinavagupta points towards the impersonal nature of aesthetic delight which makes the universality of aesthetic experience possible. Hence, aesthetics in both Kant and Abhinavgupta are not the personal and subjective experience but (...)
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  • Love and Entitlement: Sartre and Beauvoir on the Nature of Jealousy.Irene Mcmullin - 2011 - Hypatia 26 (1):102-122.
    This paper argues that an essential and often overlooked feature of jealousy is the sense that one is entitled to the affirmation provided by the love relationship. By turning to Sartre's and Beauvoir's analyses of love and its distortions, I will show how the public nature of identity can inhibit the possibility of genuine love. Since we must depend on the freedom of others to show us who we are, the uncertainty this introduces into one's sense of self can trigger (...)
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  • The Gender‐Neutral Feminism of Hannah Arendt.Kimberly Maslin - 2013 - Hypatia 28 (3):585-601.
    Though many have recently attempted either to locate Arendt within feminism or feminism within the great body of Arendt's work, these efforts have proven only modestly successful. Even a cursory examination of Arendt's work should suggest that these efforts would prove frustrating. None of her voluminous writings deal specifically with gender, though some of her work certainly deals with notable women. Her interest is not in gender as such, but in woman as assimilated Jew or woman as social and political (...)
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  • Arendt on the Crime of Crimes.David Luban - 2015 - Ratio Juris 28 (3):307-325.
    Genocide is the intentional destruction of a group as such. What makes groups important, over and above the individual worth of the group's members? This paper explores Hannah Arendt's efforts to answer that question, and concludes that she failed. In the course of the argument, it examines her understanding of Jewish history, her ideas about “the social,” and her conception of “humanity” as a normative stance toward international responsibility rather than a descriptive concept.
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  • The Paradox of Constituent Power. The Ambiguous Self-Constitution of the European Union.Hans Lindahl - 2007 - Ratio Juris 20 (4):485-505.
  • Collective self-legislation as an Actus Impurus: a response to Heidegger’s critique of European nihilism. [REVIEW]Hans Lindahl - 2008 - Continental Philosophy Review 41 (3):323-343.
    Heidegger’s critique of European nihilism seeks to expose self-legislation as the governing principle of central manifestations of modernity such as science, technology, and the interpretation of art as aesthetics. Need we accept the conclusion that modern constitutional democracies are intrinsically nihilistic, insofar as they give political and legal form to the principle of collective self-legislation? An answer to this question turns on the concept of power implied in constituent and constituted power. A confrontation of the genealogies of modern subjectivity proposed (...)
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  • In Search of Cosmopolitan Space: A Case for Human Plurality.Sungtae Lee - 2009 - Schutzian Research 1:113-127.
    At present, there is a widely shared doubt about theoretical or practical validity of “nation state” as a framework to grasp the reality of the social. This doubt legitimately boils down to a more fundamental question, within or without the realm of social science, that is, whether or not the current conceptualization of the social is caught in a sort of anachronism that blocks thinking and acting in terms of transforming reality. In this paper, I would like to delineate the (...)
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  • The ‘Civic-minded’ Professional? An exploration through Hannah Arendt’s ‘vita activa’.Carolin Kreber - 2016 - Educational Philosophy and Theory 48 (2):123-137.
    Recent reform initiatives calling for ‘civic’ professionalism can be seen as a response to the widely reported decline in public trust in the professions and an attempt to partially remedy this problem through a more publically engaged professionalism. The author draws on the political philosophy of Hannah Arendt, identifying the strong, albeit in the professionalism literature rarely acknowledged, affinities between civic professionalism and her concept of action as freedom through public deliberation. Using the three modalities of the active life that (...)
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  • Violence, Law, and Politics: Hannah Arendt and Robert M. Cover in Comparative Perspective.Douglas B. Klusmeyer - 2015 - Criminal Justice Ethics 34 (3):312-337.
    Despite many significant points of intersection between his work and that of Hannah Arendt, the legal scholar Robert Cover largely declined to engage her perspective, which posed major challenges to his own. While scholars seeking to rethink Cover's legacy in order to develop a jurisprudence of violence have criticized Cover's acquiescence to the Hobbesian model of the sovereign state, they have similarly ignored Arendt's critique of the Hobbesian model and her attempts to build an alternative to it. This article examines (...)
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  • The American Republic, Executive Power and the National Security State: Hannah Arendt's and Hans Morgenthau's Critiques of the Vietnam War.Douglas B. Klusmeyer - 2011 - Journal of International Political Theory 7 (1):63-94.
    There is nothing new or even faintly original in the neoconservative foreign policy vision. It simply recycles the old national security ideology for a post-Cold War era. Consistent with this ideological agenda, conservatives have also been advancing the case for the strong executive who operates above the law. In championing the principle of the strong executive, they are seeking to re-define the meaning of modern republicanism around this principle. During the 1960s Hannah Arendt and Hans Morgenthau developed a broad critique (...)
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  • Invisible streams: Process-thinking in Arendt.Ari-Elmeri Hyvönen - 2016 - European Journal of Social Theory 19 (4):538-555.
    For Hannah Arendt, some of the most distinctive features of the modern age derived from the adoption of a process-imaginary in science, history, and administration. This article examines Arendt’s work, identifying what it calls the ‘process-frame’ in her criticism of imperialism, economy, and the biologization of politics. It discusses an interpretation in which ‘natality’ presents a completely alternative mode of temporality, a resistance to the process-frame. This interpretation, it is argued, needs to be specified by taking into account that political (...)
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  • Can architecture be barbaric?Yonca Hürol - 2009 - Science and Engineering Ethics 15 (2):233-258.
    The title of this article is adapted from Theodor W. Adorno’s famous dictum: ‘To write poetry after Auschwitz is barbaric.’ After the catastrophic earthquake in Kocaeli, Turkey on the 17th of August 1999, in which more than 40,000 people died or were lost, Necdet Teymur, who was then the dean of the Faculty of Architecture of the Middle East Technical University, referred to Adorno in one of his ‘earthquake poems’ and asked: ‘Is architecture possible after 17th of August?’ The main (...)
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  • Adorno and Arendt: Evil, Modernity and the Underside of Theodicy.Terence Holden - 2019 - Sophia 58 (2):197-224.
    The point of departure for this article is a comparative study of Adorno and Arendt on the question of evil and modernity. To be precise, I observe how Adorno and Arendt present us with very different ways of understanding radical evil as an expression of the modern project of acceleration. This divergence presents us with a problematic which does not fit easily into the framework of the contemporary post-metaphysical engagement with evil. The latter projects a relational, non-substantive concept of evil (...)
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  • Value Pluralism, Realism and Pessimism.Kei Hiruta - 2020 - Res Publica 26 (4):523-540.
    Value pluralists see themselves as philosophical grown-ups. They profess to face reality as it is and accept resultant pessimism, while criticising their monist rivals for holding on to the naïve idea that the right, the good and the beautiful are ultimately harmonisable with each other. The aim of this essay is to challenge this self-image of value pluralists. Notwithstanding its usefulness as a means of subverting monist dominance, I argue that the self-image has the downside of obscuring various theoretical positions (...)
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