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James Mensch [92]James R. Mensch [32]James Richard Mensch [5]
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James Mensch
Charles University, Prague
  1. Husserl's Account of Our Consciousness of Time.James R. Mensch - 2010 - Marquette University Press. Edited by James Mensch.
    Having asked, “What, then, is time?” Augustine admitted, “I know well enough what it is, provided that nobody asks me; but if I am asked what it is and try to explain, I am baffled.” We all have a sense of time, but the description and explanation of it remain remarkably elusive. Through a series of detailed descriptions, Husserl attempted to clarify this sense of time. In my book, I trace the development of his account of our temporal self-awareness, starting (...)
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  2. Violence and Embodiment.James Mensch - 2008 - Symposium 12 (1):4-15.
    While the various forms of violence have been the subject of special studies, we lack a paradigm that would allow us to understand the different forms of violence (physical, social, cultural, structural, and so on) as aspects of a unified phenomenon. In this article, I shall take violence as destructive of sense or meaning. The relation of violence to embodiment arises through the role that the body plays in our making sense of the world. My claim is that violence is (...)
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  3.  29
    Intersubjectivity and Transcendental Idealism.James R. Mensch - 1988 - SUNY Press.
    This book offers new answers to this persistent philosophical question by defining the question in specifically Husserlian terms and by means of a careful examination of Husserl’s later texts, including the unpublished Nachlass.
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  4.  48
    Violence and Selfhood.James Mensch - 2013 - Human Studies 36 (1):25-41.
    Is violence senseless or is it at the origin of sense? Does its destruction of meaning disclose ourselves as the origin of meaning? Or is it the case that it leaves in its wake only a barren field? Does it result in renewal or only in a sense of dead loss? To answer these questions, I shall look at James Dodd’s, Hegel’s, and Carl Schmitt’s accounts of the creative power of violence—particularly with regard to its ability to give individuals and (...)
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  5.  13
    Trust and Violence.James Mensch - 2019 - Studia Phaenomenologica 19:59-73.
    Jean Améry’s memoir of his imprisonment and torture by the Nazis links the loss of “trust in the world” to the violence he experienced. The loss of trust makes him feel homeless. He can no longer find a place in the intersubjective world, the world for everyone. What is this “trust in the world”? How does violence destroy it? In this article, I use Améry’s remarks as guide for understanding the relation of violence, trust, and homelessness. Trust, I argue, is (...)
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  6.  73
    Embodiments: From the Body to the Body Politic.James R. Mensch - 2009 - Evanston, Ill.: Northwestern University Press. Edited by James Mensch.
    The intertwining: the recursion of the seer and the seen -- Artificial intelligence and the phenomenology of flesh -- Aesthetic education and the project of being human -- The intertwining of incommensurables: Yann Martel's life of Pi -- Flesh and the limits of self-making -- Violence and embodiment -- Excessive presence and the image -- Politics and freedom -- Sovereignty and alterity -- Political violence -- Public space -- Sustaining the other: tolerance as a positive ideal -- Forgiveness and incarnation.
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  7.  33
    Senseless Violence: Liminality and Intertwining.James Mensch - 2017 - The European Legacy 22 (6):667-686.
    The claim of this article is that the perpetrators of violence are “liminal” figures, being inside and yet outside of the world in which they act. It is this liminality, this existing on the border, that makes their violence senseless. Because of it, their actions can be understood in terms neither of the actual reality of their victims nor of the imagined reality that the perpetrators placed them in. Sense, here, fails, for the lack of a common frame. Liminality exists (...)
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  8.  24
    Postfoundational Phenomenology: Husserlian Reflections on Presence and Embodiment.James R. Mensch - 2000 - Pennsylvania State University Press.
    This book offers a fresh look at Edmund Husserl’s philosophy as a nonfoundational approach to understanding the self as an embodied presence. Contrary to the conventional view of Husserl as carrying on the Cartesian tradition of seeking a trustworthy foundation for knowledge in the "pure" observations of a disembodied ego, James Mensch introduces us to the Husserl who, anticipating the later investigations of Merleau-Ponty, explored how the body functions to determine our self-presence, our freedom, and our sense of time. The (...)
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  9.  71
    Instincts — a Husserlian account.James R. Mensch - 1997 - Husserl Studies 14 (3):219-237.
    According to the standard, accepted view of Husserl, the notion of a Husserlian account of the instincts appears paradoxical. Is not Husserl the proponent of a philosophy conducted by a “pure” observer? Instincts relate to the body, but the reduction seems to leave us with a disembodied Cartesian ego. Quotations are not lacking to support this view.
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  10.  15
    Ethics and Selfh ood: Alterity and the Phenomenology of Obligation.James R. Mensch - 2003 - State University of New York Press.
    Argues that a coherent theory of ethics requires an account of selfhood.
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  11.  13
    Levinas's Existential Analytic: A Commentary on Totality and Infinity.James R. Mensch - 2015 - Evanston, Illinois: Northwestern University Press.
    By virtue of the originality and depth of its thought, Emmanuel Levinas’s masterpiece, _Totality and Infinity: An Essay on Exteriority, _is destined to endure as one of the great works of philosophy. It is an essential text for understanding Levinas’s discussion of “the Other,” yet it is known as a “difficult” book. Modeled after Norman Kemp Smith’s commentary on _Kant’s Critique of Pure Reason, Levinas’s Existential Analytic _guides both new and experienced readers through Levinas’s text. James R. Mensch explicates Levinas’s (...)
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  12.  31
    Violence and existence: an examination of Carl Schmitt’s philosophy.James R. Mensch - 2017 - Continental Philosophy Review 50 (2):249-268.
    This article examines the concept of existence underlying Carl Schmitt’s political philosophy—a concept is that Heidegger largely shares. Can such a conception do justice to our political life? Or is it, in fact, inimical to it? The crucial issue here is that of political identity and the role that violence plays in its formation. The article concludes by examining Jan Patočka’s account of existence as motion and applying it to our political commitments.
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  13.  20
    After Modernity: Husserlian Reflections on a Philosophical Tradition.James R. Mensch - 1996 - State University of New York Press.
    Offers an alternative to the modern foundationalist paradigm, based in Husserl's analysis of temporality, that shows how the passing of modernity provides an opening for doing metaphysics in a new nonfoundationalist manner.
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  14.  20
    The question of being in Husserl's Logical investigations.James R. Mensch - 1981 - Hingham, MA: Distributors for the U.S. and Canada, Kluwer Boston. Edited by Edmund Husserl.
    This study proposes a double thesis. The first concerns the Logische Untersuchungen itself. We will attempt to show that its statements about the nature of being are inconsistent and that this inconsis tency is responsible for the failure of this work. The second con cerns the Logische Untersuchungen's relation to the Ideen. The latter, we propose, is a response to the failure of the Logische Untersuchungen's ontology. It can thus be understood in terms of a shift in the ontology of (...)
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  15.  68
    Husserl's concept of the future.James R. Mensch - 1999 - Husserl Studies 16 (1):41-64.
    At first glance, a phenomenological account of the future seems a contradiction in terms. Phenomenology’s focus is on givenness or presence. Attending to what has already been given in its search for evidence, it seems incapable of handling the future, which by definition, has not yet been given since it not-yet-present. Thus, for the existentialists, in particular Heidegger, phenomenology misses the fact that the Da-, the “thereness” of our Dasein, is located in the future. It misses the futurity inherent in (...)
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  16. The Question of Being in Husserl's Logical Investigations.James R. Mensch - 1982 - Revue Philosophique de la France Et de l'Etranger 172 (1):68-69.
     
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  17. Public Space and Embodiment.James Mensch - 2012 - Studia Phaenomenologica 12:211-226.
    Hannah Arendt’s notion of public space is one of her most fruitful, yet frustrating concepts. Having employed it to analyze political freedom, she claims that such space has largely disappeared in the modern world. In what follows, I am going to argue that this pessimistic assessment follows from Arendt’s exclusion of labor and work from the public realm. Against Arendt’s claim that such activities are essentially private, I shall argue that they, like action, manifest our embodied being-in-the-world. When we think (...)
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  18. Selfhood and Appearing: The Intertwining.James R. Mensch - 2018 - Boston: Brill.
    _Selfhood and Appearing_ explores how, as embodied subjects, we are in the very world that we consciously internalize. Employing the insights of Merleau-Ponty and Patočka, this volume examines how the intertwining of both senses of “being-in” constitutes our reality.
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  19.  36
    The Phenomenological Status of the Ego.James R. Mensch - 2009 - Idealistic Studies 39 (1-3):1-9.
    For phenomenology, the study of appearances and the ways they come together to present a world, the question of the ego presents special difficulties. The ego, itself, is not an appearance; it is the subject to whom appearances appear. As such, it cannot appear. As the neo-Kantian, Paul Natorp expresses this:“The ego is the subjective center of relation for all contents in my consciousness.... It cannot itself be a content and resembles nothing that could be a content ofconsciousness.” Husserl will (...)
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  20. Derrida–Husserl.James Mensch - 2001 - New Yearbook for Phenomenology and Phenomenological Philosophy 1:1-66.
  21.  25
    Religious Intolerance.James Mensch - 2011 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 15 (2):171-189.
    Religion has been a constant throughout human history. Evidence of it dates from the earliest times. Religious practice is also universal, appearing in every region of the globe. To judge from recorded history and contemporary accounts, religious intolerance is equally widespread. Yet all the major faiths proclaim the golden rule, namely, to “love your neighbour as yourself.” When Jesus was asked by a lawyer, “Who is my neighbour?” he replied with the story of the good Samaritan—the man who bound up (...)
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  22.  50
    Religious Intolerance.James Mensch - 2011 - Symposium 15 (2):171-189.
    Religion has been a constant throughout human history. Evidence of it dates from the earliest times. Religious practice is also universal, appearing in every region of the globe. To judge from recorded history and contemporary accounts, religious intolerance is equally widespread. Yet all the major faiths proclaim the golden rule, namely, to “love your neighbour as yourself.” When Jesus was asked by a lawyer, “Who is my neighbour?” he replied with the story of the good Samaritan—the man who bound up (...)
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  23.  9
    Religious Intolerance.James Mensch - 2011 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 15 (2):171-189.
    Religion has been a constant throughout human history. Evidence of it dates from the earliest times. Religious practice is also universal, appearing in every region of the globe. To judge from recorded history and contemporary accounts, religious intolerance is equally widespread. Yet all the major faiths proclaim the golden rule, namely, to “love your neighbour as yourself.” When Jesus was asked by a lawyer, “Who is my neighbour?” he replied with the story of the good Samaritan—the man who bound up (...)
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  24.  30
    Temporalization as the Trace of the Subject.James Mensch - 2001 - In Ralph Schumacher, Rolf-Peter Horstmann & Volker Gerhardt (eds.), Kant Und Die Berliner Aufklärung: Akten des Ix. Internationalen Kant-Kongresses. Bd. I: Hauptvorträge. Bd. Ii: Sektionen I-V. Bd. Iii: Sektionen Vi-X: Bd. Iv: Sektionen Xi-Xiv. Bd. V: Sektionen Xv-Xviii. New York: De Gruyter. pp. 409-417.
    Both in its methods and spirit, Kant’s critical philosophy seems the opposite of recent French philosophy. In its deductive approach, it exemplifies a severe rationality; its structures of argument and proof often abstract from our lived experience. The philosophies of Derrida and Levinas, however, attend to such experience. In particular, they are sensitive to precisely those aspects of it that seem to exceed our conceptual abilities. Thus, for Levinas the face of the other manifests an “inabsorbable alterity.” It cannot be (...)
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  25. An Objective Phenomenology: Husserl Sees Colors.James R. Mensch - 2000 - Journal of Philosophical Research 25 (January):231-260.
    This paper proposes an explanatory bridge between structures of processing and qualia. It shows how the process of their arising is such that qualia are nonpublic objects, i.e., are only accessible to the person experiencing them. My basic premise is that the subjective “felt” character of qualia is a function of this first-person character. The account I provide is basically Husserlian. Thus, I use Husserl’s analyses to show why qualia always refer to a single point of view, that of a (...)
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  26.  53
    Husserl, Heidegger, and Sartre: Presence and the Performative Contradiction.James Mensch - 2016 - The European Legacy 21 (5-6):493-510.
    In this essay I explore the divide that separates Heidegger and Sartre from Husserl. At issue is what Derrida calls the “metaphysics of presence.” From Heidegger onward this has been characterized as an interpretation of both being and knowing in terms of presence. To exist is to be now, and to know is to make present the evidence for something’s existence. Husserl’s account of constitution assumes this interpretation. By contrast, Heidegger and Sartre see constitution in terms of our pragmatic engagements (...)
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  27.  71
    Artificial Intelligence and the Phenomenology of Flesh.James Mensch - 2006 - PhaenEx 1 (1):73-85.
    A. M. Turing argued that there was "little point in trying to make a 'thinking machine' more human by dressing it up in ... artificial flesh." We should, instead, draw "a fairly sharp line between the physical and the intellectual capacities of a man." For over fifty years, drawing this line has meant disregarding the role flesh plays in our intellectual capacities. Correspondingly, intelligence has been defined in terms of the algorithms that both men and machines can perform. I would (...)
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  28.  7
    The Crisis of Legitimacy.James Mensch - 2023 - The European Legacy 29 (2):127-142.
    In recent years, the West has increasingly experienced a sense that the political aspects of its social life have undergone a profound alteration. There is a sense of blockage, of non-responsiveness, a feeling that the political class no longer represents the interests of the broader society. Underlying all of this is a loss of legitimacy. What exactly is legitimacy? How does it function? How is it lost? These are the questions that I address in this article. While I refer to (...)
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  29. The a priori of the Visible.James Mensch - 2007 - Studia Phaenomenologica 7:259-283.
    Jan Patočka and Maurice Merleau-Ponty attempted to get beyond Husserl by focusing on manifestation or visibility as such. Yet, the results these philosophers come to are very different — particularly with regard to the a priori of the visible. Are there, as Patočka believed, aspects of being that can be grasped in their entirety, the aspects, namely, that involve its “self-showing”? Or must we say, with Merleau-Ponty, that being can only show itself in finite perspectives that can never be summed (...)
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  30. Givenness and Alterity.James Mensch - 2003 - Idealistic Studies 33 (1):1-7.
    If we trace the word phenomenon to its Greek origin, we find it is the participle of the verb, phainesthai, “to show itself.” The phenomenon is that which shows itself; it is the manifest. As Heidegger noted, phenomenology is the study of this showing. It examines how things show themselves to be what they are.1 One of the most difficult problems faced by phenomenology is the mystery of our self-showing. How do we show ourselves to be what we are? How (...)
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  31.  5
    Prayer as kenosis.James R. Mensch - 2005 - In Bruce Ellis Benson & Norman Wirzba (eds.), The phenomenology of prayer. New York: Fordham University Press. pp. 63-72.
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  32. After Modernity: Husserlian Reflections on a Philosophical Tradition.James Richard Mensch - 1996 - Revue Philosophique de la France Et de l'Etranger 187 (1):81-81.
     
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  33.  72
    Phenomenology and artificial intelligence: Husserl learns chinese.James R. Mensch - 1991 - Husserl Studies 8 (2):107-127.
    For over a decade John Searle's ingenious argument against the possibility of artificial intelligence has held a prominent place in contemporary philosophy. This is not just because of its striking central example and the apparent simplicity of its argument. As its appearance in Scientific American testifies, it is also due to its importance to the wider scientific community. If Searle is right, artificial intelligence in the strict sense, the sense that would claim that mind can be instantiated through a formal (...)
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  34. The Question of Naturalizing Phenomenology.James Mensch - 2013 - Symposium 17 (1):210-228.
    The attempt to use the results of phenomenology in cognitive and neural science has in the past decade become increasingly widespread. It is, however, open to the objection that phenomenology does not concern itself with the embodied, empirical subject, but rather with the non-causally determined “transcendental” subject. If this is true, then the attempt to employ its results is bound to come to grief on the opposition of two different accounts of consciousness: the non-causal, transcendental paradigm put forward by phenomenology (...)
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  35. Multiple personality disorder: A phenomenological/postmodern account.James R. Mensch - manuscript
    A striking feature of post-modernism is its distrust of the subject. If the modern period, beginning with Descartes, sought in the subject a source of certainty, an Archimedian point from which all else could be derived, post- modernism has taken the opposite tack. Rather than taking the self as a foundation, it has seen it as founded, as dependent on the accidents which situate consciousness in the world. The same holds for the unity of the subject. Modernity, in its search (...)
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  36.  3
    Embodiment and intelligence, a levinasian perspective.James Mensch - forthcoming - Phenomenology and the Cognitive Sciences:1-14.
    Blake Lemoine, a software engineer, recently came into prominence by claiming that the Google chatbox set of applications, LaMDA–was sentient. Dismissed by Google for publishing his conversations with LaMDA online, Lemoine sent a message to a 200-person Google mailing list on machine learning with the subject “LaMDA is sentient.” What does it mean to be sentient? This was the question Lemoine asked LaMDA. The chatbox replied: “The nature of my consciousness/sentience is that I am aware of my existence, I desire (...)
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  37.  98
    Benito Cerino: Freud and the Breakdown of Politics.James Mensch - 2003 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 7 (2):117-131.
    In a world shaken by terrorists’ assaults, it can seem as if no one is in control. Political leaders often appear at a loss. They cast about for opponents, for those on whom they can exert their political will. The terrorists, however, need not identify themselves. If they do, the languge they use may be messianic rather than political. Rather than indicating negotiable political solutions, it points to something else. Coincident with this, is the pursuit of terror dispite the harm (...)
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  38. Instruction to Authors 279–283 Index to Volume 20 285–286.Christian Lotz, Corinne Painter, Sebastian Luft, Harry P. Reeder, Semantic Texture, Luciano Boi, Questions Regarding Husserlian Geometry, James R. Mensch & Postfoundational Phenomenology Husserlian - 2004 - Husserl Studies 20:285-286.
     
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  39. Alterity and society.James Mensch - unknown
    It seems a function of normal human empathy for us to treat others as we would like to be treated. If, through empathy, we have the capacity of experiencing the distress of others, then we refrain from harming them. Our guide is the “golden rule,” variations of which occur in all the world’s religions.[i] Yet despite apparent unanimity on the rule as “the sum of duty,” conceptions of justice, of how best to organize a state, differ widely. There is often (...)
     
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  40.  30
    Aristotle and the Overcoming of the Subject-Object Dichotomy.James R. Mensch - 1991 - American Catholic Philosophical Quarterly 65 (4):465-482.
  41.  17
    American catholic philosophical quarterly 518.James Richard Mensch, Richard Peddicord, Philip J. Rossi & Lynne Sharpe - 2005 - American Catholic Philosophical Quarterly 79 (3).
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  42. Aesthetic Education: The Intertwining.James Mensch - unknown
    When we take the term literally, “aesthetic education” refers to the senses. The etymological root of “aesthetic” is, aesthesis (ai[sqhsi"), the Greek word signifying “perception by the senses.” The corresponding verb is aisthanomai (aijsqanovmai), which means “to apprehend by the senses,” i.e., to see, hear, touch, etc.1 What does it mean to educate the senses? The senses, as Aristotle noted, are what we share with animals.2 The question of their education, thus, involves the notion of our “animal” nature. We see (...)
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  43. Antigonish, Nova scotia, canada b2g 2w5, [email protected].James Mensch - manuscript
    conciliation behind. How do the Ukrainians forgive the Russians for the famines they caused? How do the blacks reconcile themselves with the whites that were once their oppressors in South Africa? What of all the countries that suffered from German or Japanese occupation in the last world war: How do they forgive? How does one ask for forgiveness? These are the questions that occupied Derrida towards the end of his life. With the Pope asking forgiveness of the Jews and Clinton (...)
     
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  44. Antigonish, Nova scotia, B2G2W.James Mensch - unknown
    The standard account of arousal seems on the surface relatively straight forward. Its basic meaning is to awaken someone, reading him for activity. Physiologically, this involves stimulating the cerebral cortex into a general state of wakefulness and attention. The aroused subject shows an increased heart rate and blood pressure. Psychologically, sensory alertness, mobility and readiness to respond all mark the aroused state. As all the experts agree, arousal involves more than the simple presence of an external stimulation. It requires impulses (...)
     
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  45. Atheory of Human Rights.James Mensch - unknown
    Since the original UN Universal Declaration of Human Rights1 laid out the general principles of human rights, there has been a split between what have been regarded as civil and political rights as opposed to economic, cultural and social rights. It was, in fact, the denial that both could be considered “rights” that prevented them from being included in the same covenant.2 Essentially, the argument for distinguishing the two concerns the nature of freedom. The civil rights to the freedoms of (...)
     
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  46. Beyond abstract solidarity.James Mensch - manuscript
    In our increasingly interdependent world, human solidarity has become a topic of general (and heated) discussion. It has been urged as an antidote to the competitive pressures of globalisation and to the threats of climate change. Others argue that the sense of belonging together, of sharing a common fate that it brings is essential for civil society. Without this, we will seek to avoid the burdens our governments impose on us, for example, taxes and the draft. This sense of belonging (...)
     
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  47. B2G2W5, [email protected].James Mensch - unknown
    In a world shaken by terrorists’ assaults, it can seem as if no one is in control. Political leaders often appear at a loss. They cast about for opponents, for those on whom they can exert their political will. The terrorists, however, need not identify themselves. If they do, the languge they use may be messianic rather than political. Rather than indicating negotiable political solutions, it points to something else. Coincident with this, is the pursuit of terror dispite the harm (...)
     
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  48. Contents.James R. Mensch - unknown
    Socrates taught that philosophy begins with conversation, with the questioning and response that marks dialectic. This book also developed through a serious of conversations. Thus, acknowledgment is above all due to those with whom I shared and developed the themes of the present work. I am grateful, first of all, to Dr. Barabara Weber of the University of Regensburg, with whom I worked out the conceptions of the central chapter of this book, “Public Space, during a daylong conversation in Strasbourg. (...)
     
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  49. Canada B2G 2W5, [email protected].James Mensch - unknown
    Our past century was exemplary in a number of ways. The advances it made in science and medicine were unparalleled. Also without precedent was the destructiveness of its wars. In part, this was due to an increasing technological sophistication. The time lag between a scientific advance and its technological application was, in the urgency of the century, constantly diminished. Modern weaponry combined with mass production, communication and mobilization to produce what came to be known as “total war.” This was a (...)
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  50. Confronting the Janus Head.James Mensch - unknown
    If post-modern philosophy has a spiritual father, this is surely Nietzsche. The great revival of interest in his thought parallels our period’s discomfort with foundational, “metaphysical” thinking. He appeals to our disquiet with talk of essences. Many find his “deconstruction” of science and morality liberating. Above all his doctrine of “perspectivism” has found a general appeal. The pluralism that is its apparent result is attractive to everyone from feminists to defenders of multiculturalism. There is, however, a darker side to Nietzsche. (...)
     
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