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  1. Levinas's Politics: Justice, Mercy, Universality.Annabel Herzog - 2020 - Philadelphia: University of Pennsylvania Press.
    This book is about the postructural Franco-Jewish philosopher Emmanuel Levinas. This book covers Jewish ethics in the twentieth century and also cultural philosophy.
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  2.  59
    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.  27
    Is Liberalism “All We Need”?Annabel Herzog - 2002 - Political Theory 30 (2):204-227.
  4.  10
    Is Liberalism “All We Need”?: Lévinas's Politics of Surplus.Annabel Herzog - 2002 - Philosophy Today 30 (2):204-227.
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  5.  13
    Lefort and Rancière on Democracy and Sovereignty.Annabel Herzog - forthcoming - Sage Publications Ltd: Philosophy and Social Criticism.
    Philosophy & Social Criticism, Ahead of Print. This paper focuses on Lefort’s and Rancière’s conceptions of democracy as a set of conflictual processes through which the composition of the public sphere is reassessed. Reading their works together and sometimes in opposition to each other, the paper extracts elements of a theory of inessential sovereignty that avoids the pitfalls of populist antagonism and of neoliberal diffuse domination. It analyses Lefort’s and Rancière’s understandings of democracy as rule of the people, which are (...)
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  6.  94
    The Concept of Violence in the Work of Hannah Arendt.Annabel Herzog - 2016 - 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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  7.  40
    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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  8.  7
    Lefort and Rancière on Democracy and Sovereignty.Annabel Herzog - forthcoming - Philosophy and Social Criticism.
    This paper focuses on Lefort’s and Rancière’s conceptions of democracy as a set of conflictual processes through which the composition of the public sphere is reassessed. Reading their works together and sometimes in opposition to each other, the paper extracts elements of a theory of inessential sovereignty that avoids the pitfalls of populist antagonism and of neoliberal diffuse domination. It analyses Lefort’s and Rancière’s understandings of democracy as rule of the people, which are based on ontological and aesthetical distinctions between (...)
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  9.  23
    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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  10.  5
    Dignité et souveraineté chez Beauvoir : une lecture d’Une mort très douce.Annabel Herzog - 2022 - Cités 2:115-130.
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  11.  18
    Justice or Freedom.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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  12.  28
    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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  13.  10
    Levinas on the Social: Guilt and the City.Annabel Herzog - 2015 - Theory, Culture and Society 32 (4):27-43.
    This paper focuses on Levinas’s understanding of the social as distinguished from the political. In his neo-phenomenological work, Levinas never conceptualized the difference between the political and the social, because he was more interested in the difference between the ethical and everything else. In his Talmudic Readings, however, with the help of examples or paradigms, he offers a vision of a social domain distinct from the political one. This paper concentrates on the Talmudic Readings to delineate those situations in which (...)
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  14.  21
    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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  15.  13
    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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  16.  29
    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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  17.  27
    The Perplexities of Instrumentality.Annabel Herzog - 2018 - Arendt Studies 2:45-49.
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  18. 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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  19.  1
    Penser Autrement la Politique Éléments Pour Une Critique de la Philisophie Politique.Annabel Herzog - 1997 - Editions Kimé.
    CETTE THESE INTERROGE DE MANIERE CRITIQUE LES RAPPORTS ENTRE UNE MANIERE TRADITIONNELLE DE PRATIQUER LA PHILOSOPHIE POLITIQUE, D'UNE PART, ET D'AUTRE PART LA PRATIQUE DE LA POLITIQUE QUI A ABOUTI AU VINGTIEME SIECLE AU PHENOMENE TOTALITAIRE. SON PROJET EST DE MONTRER L'URGENCE D'EMANCIPER LA PENSEE DU POLITIQUE DE CETTE TRADITION QUI SANS POUVOIR ETRE RENDUE RESPONSABLE DU TOTALITARISME EST TOUT AU MOINS CO-RESPONSABLE PAR SON IMPUISSANCE -PAR SA RESISTANCE- A PENSER LES CONDITIONS DU TOTALITARISME. LE TRAVAIL EST CONSTITUE PAR QUATRE (...)
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  20. When Arendt Said “We”: Jewish Identity in Hannah Arendt's Thought.Annabel Herzog - 2020 - Telos: Critical Theory of the Contemporary 2020 (192):67-79.
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  21.  9
    Dilemmas of Political Agency and Sovereignty: The Omelian Allegory.Annabel Herzog - forthcoming - Theory, Culture and Society:026327642096743.
    This essay is a political reading of Ursula K. Le Guin’s ‘The Ones Who Walk Away from Omelas’, which examines agency and resistance in situations of political wrong. Le Guin’s short story allows us to reformulate the questions of the boundaries of popular sovereignty and the opposition to general consent. These concerns will be here regarded as elements of a critique of neoliberal capitalism, in which freedom and self-realization are founded on injustices that persist because of a prevalent conception of (...)
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  22.  58
    Levinas, Memory, and the Art of Writing.Annabel Herzog - 2005 - Philosophical Forum 36 (3):333–343.
  23.  22
    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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  24.  8
    The Attack on Sovereignty: Liberalism and Democracy in Hayek, Foucault, and Lefort.Annabel Herzog - 2021 - Political Theory 49 (4):662-685.
    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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  25.  43
    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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  26.  31
    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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  27.  7
    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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  28.  22
    Levinas, Benjamin, and the Oppressed.Annabel Herzog - 2003 - Journal of Jewish Thought and Philosophy 12 (2):123-138.