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  1.  69
    The Concept of Violence in the Work of Hannah Arendt.Annabel Herzog - 2017 - Continental Philosophy Review 50 (2):165-179.
    Arendt claimed that violence is not part of the political because it is instrumental. Her position has generated a vast corpus of scholarship, most of which falls into the context of the realist-liberal divide. Taking these discussions as a starting point, this essay engages with violence in Arendt’s work from a different perspective. Its interest lies not in Arendt’s theory of violence in the world, but in the function that violence performed in her work, namely, in the constitutive role of (...)
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  2.  51
    Illuminating Inheritance: Benjamin's Influence on Arendt's Political Storytelling.Annabel Herzog - 2000 - Philosophy and Social Criticism 26 (5):1-27.
    This article focuses on the political 'effect' that Arendt wished to achieve with her 'old-fashioned storytelling'. It is argued that she inherited her concept of the 'redemptive power of narrative' (Benhabib) from Walter Benjamin. The close relationship of the two intuitively suggests an affinity between Arendt's concept of a 'fragmented past' and her 'storytelling' and Benjamin's conception of history and narrative. An attempt is made here to determine the amplitude and the meaning of this proximity. An account is provided of (...)
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  3.  25
    Is Liberalism “All We Need”?Annabel Herzog - 2002 - Political Theory 30 (2):204-227.
  4.  9
    Is Liberalism “All We Need”?: Lévinas's Politics of Surplus.Annabel Herzog - 2002 - Philosophy Today 30 (2):204-227.
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  5.  37
    Political Itineraries and Anarchic Cosmopolitanism in the Thought of Hannah Arendt.Annabel Herzog - 2004 - Inquiry: An Interdisciplinary Journal of Philosophy 47 (1):20 – 41.
    In this paper, I argue that Arendt's understanding of freedom should be examined independently of the search for good political institutions because it is related to freedom of movement and has a transnational meaning. Although she does not say it explicitly, Arendt establishes a correlation between political identities and territorial moves: She analyzes regimes in relation to their treatment of lands and borders, that is, specific geographic movements. I call this correlation a political itinerary. My aim is to show genealogically (...)
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  6.  18
    Dogs and Fire.Annabel Herzog - 2013 - Political Theory 41 (3):359-379.
    In Levinas’s philosophy, “nature” refers to two distinct and sometimes opposed concepts. Most often it stands for being and perseverance in being : it is what is and wants to be. In some places, however, “nature” indicates the limits of human power, violence, or hubris, and reveals the uncanny unlimitedness of transcendence. In other words, “nature” designates primarily the ontological character of Creation but also sometimes the otherness beyond ontology. It expresses the egoistic but also sometimes the altruistic. It commonly (...)
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  7.  6
    Levinas on the Social: Guilt and the City.Annabel Herzog - 2015 - Theory, Culture and Society 32 (4):27-43.
  8.  9
    Dogs and Fire The Ethics and Politics of Nature in Levinas.Annabel Herzog - 2013 - Political Theory 41 (3):359-379.
    In Levinas’s philosophy, “nature” refers to two distinct and sometimes opposed concepts. Most often it stands for being and perseverance in being (i.e., conatus): it is what is and wants to be. In some places, however, “nature” indicates the limits of human power, violence, or hubris, and reveals the uncanny unlimitedness of transcendence. In other words, “nature” designates primarily the ontological character of Creation but also sometimes the otherness beyond ontology. It expresses the egoistic but also sometimes the altruistic. It (...)
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  9.  15
    Justice or Freedom.Annabel Herzog - 2005 - European Journal of Political Theory 4 (2):188-199.
  10.  24
    Justice or Freedom Camus's Aporia.Annabel Herzog - 2005 - European Journal of Political Theory 4 (2):188-199.
    This article argues that Camus’s thinking, as expressed in his works of fiction and non-fiction, is based upon a contradiction between his determination to reconcile politics and ethics and his belief that they irrefutably contradict each other. Throughout his career, Camus’s concerns never diverged from his aporetic attempt to reach an ‘agreement’ between two concepts he regarded as incompatible: justice and freedom. This article demonstrates how this basic aporia led Camus to an original - albeit rather hopeless - view of (...)
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  11.  29
    Marginal Thinking or Communication: Hannah Arendt's Model of Political Thinker.Annabel Herzog - 2001 - The European Legacy 6 (5):577-594.
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  12. Brill Online Books and Journals.Sreharon Flatto, Annabel Herzog, Pierfrancesco Fiorato, Hartwig Wiedebach & Tzvi Langermann - 2003 - Journal of Jewish Thought and Philosophy 12 (2).
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  13.  21
    Hobbes and Corneille on Political Representation.Annabel Herzog - 2009 - The European Legacy 14 (4):379-389.
    In this essay, I compare the meaning of political representation in Hobbes? Leviathan and Corneille's Cinna. For both authors, a monarch is a ?representer? and representation is a necessary condition of effective sovereignty. However, the term ?representation? means something entirely different in Hobbes and in Corneille. For the former, it means acting and speaking in the name of a multitude and in its absence; for the latter, it means acting and speaking in the presence of a political public, with the (...)
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  14.  26
    Levinas and the Unnamed Balaam on Ontology and Idolatry.Annabel Herzog - 2011 - Journal of Jewish Thought and Philosophy 19 (2):131-145.
    Levinas establishes an intriguing connection between idolatry and ontology. This connection is aptly illustrated by the biblical character of Balaam, the ambiguous Mesopotamian prophet or sorcerer of Numbers 22-24, who is almost never mentioned in Levinas's work but who is present, albeit hidden, in the talmudic reading “Contempt for the Torah as Idolatry.“ A deconstruction of this talmudic reading uncovers Balaam's footprints. It also clarifies different meanings of idolatry—exposing its ontological violence, but also, perhaps, its necessity for ethics and law.
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  15.  20
    Levinas, Benjamin, and the Oppressed.Annabel Herzog - 2003 - Journal of Jewish Thought and Philosophy 12 (2):123-138.
  16.  57
    Levinas, Memory, and the Art of Writing.Annabel Herzog - 2005 - Philosophical Forum 36 (3):333–343.
  17.  6
    Levinas's Politics of Surplus.Annabel Herzog - 2005 - In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge. pp. 4--2.
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  18. Penser Autrement la Politique Éléments Pour Une Critique de la Philisophie Politique.Annabel Herzog - 1997
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  19.  18
    Political Equality in Levinas's “Judaism and Revolution”.Annabel Herzog - 2010 - Telos: Critical Theory of the Contemporary 2010 (152):69-82.
    ExcerptEmmanuel Levinas's Talmudic readings were given as lectures at the Colloque des Intellectuels Juifs de Langue Française, a conference that has been held every year in Paris since 1957. His commentaries on the Talmud purported to be non-technical, accessible, and popular adaptations of his philosophical thinking, which had been developed in difficult books written in the technical language of Husserlian phenomenology.1 In fact, however, a full understanding of these Talmudic readings often requires knowledge of their philosophical assumptions. Conversely, Levinas used (...)
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  20.  39
    Reporting and Storytelling: Eichmann in Jerusalem as Political Testimony.Annabel Herzog - 2002 - Thesis Eleven 69 (1):83-98.
    Commentaries on Eichmann in Jerusalem are of two kinds. The first confronts the historical relevance of Arendt's `report' and attempts to ascertain whether her ironical presentation of Eichmann's trial matches reality, namely, the incommensurable suffering of the Jewish people. The second focuses on the meaning of her expression `the banality of evil', and places Arendt in a long tradition of moral and political philosophy concerned with the problem of evil and, accordingly, of judging evil. The argument of this paper is (...)
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  21.  5
    The Attack on Sovereignty: Liberalism and Democracy in Hayek, Foucault, and Lefort.Annabel Herzog - forthcoming - Political Theory:009059172095812.
    This essay examines and challenges some of the theoretical arguments of the neoliberal attack on the concept of popular sovereignty. I argue that in order to resist both the neoliberal reaction against popular power and the subsequent resurgence of populist rhetoric, we need to rework the concept of popular sovereignty. I focus on three groups of texts written in the early years of the neoliberal shift—namely, from the mid-1970s to early 1980s—which deal with the question of sovereignty: Hayek’s Law, Legislation (...)
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  22.  25
    The Perplexities of Instrumentality.Annabel Herzog - 2018 - Arendt Studies 2:45-49.
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