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  1.  43
    Fugitive Reconciliation: The Agonistics of Respect, Resentment and Responsibility in Post-Conflict Society.Alexander Keller Hirsch - 2011 - Contemporary Political Theory 10 (2):166-189.
    Traditionally, transitional justice has referred to that field of theoretical scholarship that proffers recuperative strategies for political societies divided by a history of violence. Through the establishment of truth commissions, public confessionals and reparative measures, transitional justice regimes have sought to establish restorative conditions that might help reconcile historical antagonists both to each other and to the trauma of their shared past. Because of some of the theoretical lapses in this scholarship some have turned recently to the field of radical (...)
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  2. Book Review: Tragic Democracy and Political Theory. [REVIEW]Alexander Keller Hirsch - 2012 - Philosophy and Social Criticism 38 (6):645-650.
  3.  27
    The Political Acoustics of the Poetic Imagination.Alexander Keller Hirsch - 2006 - Theory and Event 9 (2).
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    Book Review: Tragic Democracy and Political theoryBarkerDerek W. M., Tragedy and Citizenship: Conflict, Reconciliation, and Democracy From Haemon to Hegel , ISBN 10: 0791476308/ISBN 13: 978-0791476307, Paperback, 187 Pp.AhrensdorfPeter, Greek Tragedy and Political Philosophy: Rationalism and Religion in Sophocles’ Theban Plays , ISBN-10: 0521515866/ISBN-13: 978-0521515863, Hardback, 204 Pp., $80. [REVIEW]Alexander Keller Hirsch - 2012 - Philosophy and Social Criticism 38 (6):645-650.
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  5.  8
    The Power of Memory in Democratic Politics.Alexander Keller Hirsch - 2017 - Contemporary Political Theory 16 (1):141-143.
  6.  36
    The Promise of the Unforgiven: Violence, Power and Paradox in Arendt.Alexander Keller Hirsch - 2013 - Philosophy and Social Criticism 39 (1):45-61.
    Hannah Arendt’s work on violence is bedeviled by a series of paradoxes. On the one hand, Arendt is clear in arguing that violence is utterly powerless and yet, on the other hand, she is equally clear in her portrayal of beginnings as necessarily violent. These two positions conflict insofar as Arendt holds beginnings to be the source of all power. Thus power and violence are at once opposed and yet alloyed. This tension is deepened by yet another. For Arendt, action, (...)
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