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Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida

University of Chicago Press. Edited by Jacques Derrida & Giovanna Borradori (2003)

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  1. Deliberative Pedagogy: Ideas for Analysing the Quality of Deliberation in Conflict Management in Education.Klas Roth - 2007 - Studies in Philosophy and Education 27 (4):299-312.
    Institutions worldwide respond to the need to recognise the value of educating children and young people to handle or solve conflicts in communication. But how do they or we know that an event is correctly interpreted as a conflict? How can people analyse the quality of deliberation when handling or solving conflicts in communication in education? I discuss these questions and argue that the notion of conflict cannot be defined only in terms of incompatibility, clash, opposition and/or disagreement; it also (...)
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  • Between Hope and Terror.Martin Beck Matuštík - 2004 - Epoché: A Journal for the History of Philosophy 9 (1):1-18.
    His Paulskirche speech on October 14, 2001, marked Habermas’s turn to public criticism of the unilateral politics of global hegemony as he promoted a globaldomestic and human rights policy. Two years later he joined ranks with Jacques Derrida against the eight “new” Europeans who lent signatures to the second Gulf War. Lest we misjudge the joint letter by Habermas and Derrida as peculiarly Eurocentric and even oblivious to the worldwide nature of the antiwar protest on February 15, 2003, we must (...)
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  • The Problem of Relevance and the Future of Philosophy of Religion.Thomas D. Carroll - 2016 - Metaphilosophy 47 (1):39-58.
    Despite the growth in research in philosophy of religion over the past several decades, recent years have seen a number of critical studies of this subfield in an effort to redirect the methods and topics of inquiry. This article argues that in addition to problems of religious parochialism described by critics such as Wesley Wildman, the subfield is facing a problem of relevance. In responding to this problem, it suggests that philosophers of religion should do three things: first, be critically (...)
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