22 found
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Theo Wa de Wit [7]Theo W. de Wit [5]Theo W. A. de Wit [4]Theo de Wit [4]
Theo A. W. de Wit [1]Theo A. De Wit [1]
  1. De onontkoombaarheid van de politiek. De soevereine vijand in de politieke filosofie van Carl Schmitt.Theo W. de Wit - 1994 - Tijdschrift Voor Filosofie 56 (3):590-591.
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  2. Humanisme En Fundementalisme.Theo de Wit - 1998 - de Uil Van Minerva 15.
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  3. Neutralisering en politisering van de religie: De actualiteit van Carl Schmitts probleemstelling.Theo W. de Wit - 2006 - Wijsgerig Perspectief 46 (3).
    De geopolitieke spanningen aan het begin van de eenentwintigste eeuw hebben een nieuwe interesse in het werk van Carl Schmitt gewekt. Dat geldt ook voor zijn benadering van het vraagstuk van de relatie tussen religie en politiek. Schmitt zoekt hierbij aansluiting bij zulke uiteenlopende en incompatibele auteurs als Juan Donoso Cortes en Thomas Hobbes. Vooral recent onderzoek heeft duidelijk gemaakt dat Schmitts juridisch-politieke denken inderdaad steunt op een aantal politiek-theologische premissen. Toch moeten we de actualiteit van zijn werk vooral zoeken (...)
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  4. Solidariteit. Filosofische kritiek, ethiek en politiek.Theo de Wit & Henk Manschot - 2000 - Tijdschrift Voor Filosofie 62 (3):628-628.
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  5. The Return to Religion Vattimo's Reconciliation of Christian Faith and Postmodern Philosophy.Theo W. De Wit - 2000 - Bijdragen 61 (4):390-411.
    For Gianni Vattimo in his essay Belief , the widespread modern conviction that the longing for lucidity and religiosity are irreconcilable has today become questionable. In this article the author first discusses an actual instance of the philosophical yearning for lucidity, namely ‘cognitive melancholy'. This melancholia already appears in the sociologist Max Weber's diagnoses of the ‘disenchantment of the world' and of the separation of faith and kwowledge. The author sharpens somewhat further the dualism to which Weber pointed, and relates (...)
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  6. De ordening van het verlangen. Vriendschap, verwantschap en seksualiteit in joodse en christelijke tradities.Anne-Marie Korte, Frans Vosman & Theo de Wit - 2000 - Tijdschrift Voor Filosofie 62 (4):801-802.
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  7. De nieuwe achteloosheid.Frans J. Vosman & Theo W. de Wit - 2003 - Tijdschrift Voor Filosofie 65 (1):186-186.
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  8. Why Tolerance Cannot Be Our Principal Value.Theo Wa de Wit - 2010 - Bijdragen 71 (4):377-390.
    Whereas the concept of ‘tolerance’ was a marginal category from the end of the sixteenth century, it has become a political key concept today. Have we not all become strangers and foreigners? As such the concept of ‘strangeness’ has lost its relevance. In recent times we witness a new turn in the dialectics of tolerance. It becomes a political and polemical category allowing for a distinct segregation between ‘them’ and ‘we’. The concept explains ‘why we are civilized and they are (...)
     
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  9.  20
    Between Indifference and the Regimes of Truth. An Essay on Fundamentalism, Tolerance and Hypocrisy.Theo de Wit - 2016 - Philosophia 44 (3):689-703.
    There are two basic positions where tolerance as political strategy and moral viewpoint is rejected or made redundant. We are hostile to tolerance when we hold that we are defending an objective truth—religious or secular—which should also be defended and maintained by means of political and legal power. And tolerance become superfluous also when the affirmation of plurality becomes total, and tolerance identical to a vive la difference. As recent developments in my own country—the Netherlands—have demonstrated, the political outcome of (...)
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  10.  20
    Scum of the Earth: Alain Finkielkraut on the Political Risks of a Humanism Without Transcendence.Theo W. A. De Wit - 2008 - Telos: Critical Theory of the Contemporary 2008 (142):163-183.
    I. The Seduction of Immanence The vocabulary of humanism—in which concepts such as “man,” “humane,” and “humanity” figure prominently—has always been contentious. The sarcasm of the nineteenth-century Catholic conservative thinker Joseph de Maistre with regard to the abstraction-tainted works of revolutionary thinkers, has become famous: “In my life I have met Frenchmen, Italians, and Russians, but Man, I solemnly declare, I have never met before; perhaps he exists, but not to my personal knowledge.”1These concepts acquire a practical, political, and even (...)
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  11.  18
    Over de onbescheidenheid en kwetsbaarheid Van culturen: Het multiculturalisme in de revisie bij zijn genealogen.Theo Wa de Wit - 2004 - Bijdragen 65 (4):461-490.
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  12.  12
    Over De Onbescheidenheid En Kwetsbaarheid Van Culturen / The Immodesty And Vulnerability Of CulturesHet Multiculturalisme In De Revisie Bij Haar Genealogen / Multiculturalism Reconsidered By His Genealogists.Theo W. A. de Wit - 2004 - Bijdragen 65 (4):461-490.
    In the past few years in the Netherlands and other multi-ethnic democratic states we hear sharp political and intellectual criticism on the philosophical idea of a ‘multicultural society’. In this article, the author questions the criticism of several liberal and conservative political philosophers, who in their approach give attention to the genealogy of multiculturalism. While a liberal as Brian Barry sees multiculturalism as a regression, the conservative Roger Scruton on the other hand considers this political and intellectual phenomenon as a (...)
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  13.  13
    The Return to Religion.Theo Wa de Wit - 2005 - Bijdragen 61 (4):390-411.
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  14.  12
    Democratie, Monotheïsme En Theocratie.Theo Wa de Wit - 2011 - Tijdschrift Voor Filosofie 73 (1):3.
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  15.  12
    Over de Onbescheidenheid En Kwetsbaarheid van Culturen /The Immodesty and Vulnerability of Cultures.Theo W. A. de Wit - 2004 - Bijdragen 65 (4):461-490.
    In the past few years in the Netherlands and other multi-ethnic democratic states we hear sharp political and intellectual criticism on the philosophical idea of a ‘multicultural society’. In this article, the author questions the criticism of several liberal and conservative political philosophers, who in their approach give attention to the genealogy of multiculturalism. While a liberal as Brian Barry sees multiculturalism as a regression, the conservative Roger Scruton on the other hand considers this political and intellectual phenomenon as a (...)
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  16.  11
    Splijtstof rond macht en heil.Theo Wa de Wit - 2011 - Tijdschrift Voor Filosofie 73 (1):109.
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  17.  8
    Dangerous Alliances, Absorption, Co-Existence: A Systematic Proposal on the Relation Between Religion and Politics.Theo Wa de Wit - 2009 - Bijdragen 70 (4):385-407.
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  18.  4
    Dangerous Alliances, Absorption, Co-Existence A Systematic Proposal on the Relation Between Religion and Politics.Theo A. De Wit - 2009 - Bijdragen 70 (4):385-407.
    In this contribution, the author argues that there are in our European tradition two fundamental conceptions of politics since the French Revolution. We can call them the politics as the art of co-existence, and the politics of dénouement. Both conceptions also have a very different stance towards the traditional religions: for the first one mentioned freedom of religion is constitutive, for the second one religion must serve the state or can even be made redundant. Paradigmatic in this respect was the (...)
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  19.  5
    Dangerous Alliances, Absorption, Co-Existence.Theo A. W. de Wit - 2009 - Bijdragen 70 (4):385-407.
    In this contribution, the author argues that there are in our European tradition two fundamental conceptions of politics since the French Revolution. We can call them the politics as the art of co-existence, and the politics of dénouement. Both conceptions also have a very different stance towards the traditional religions: for the first one mentioned freedom of religion is constitutive, for the second one religion must serve the state or can even be made redundant. Paradigmatic in this respect was the (...)
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  20. 'Only God Can Judge Me' the Secularization of the Last Judgement.Theo Wa de Wit - 2011 - Bijdragen 72 (1):77-102.
    The Last Judgement, heaven, hell, purgatory, the wrathful God: today, these notions seem to belong to a remote past we have - thank goodness! - left behind. The more remarkable is that, today, prisoners sometimes refer to the representation of God as Judge, as in the proposition ‘Only God can judge me’ you can find as graffito on a cell wall, or tattooed on the body of an inmate. Is this statement born from defiance of the constitutional state, from fundamentalism, (...)
     
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  21.  3
    The Ups and Downs of Tolerance An Introductory Essay on the Genealogy of Tolerance.Theo W. De Wit - 2002 - Bijdragen 63 (4):387-416.
    In the Netherlands, the traditional and famous ‘culture of tolerance’ in the past few years surprisingly became associated with the laxity, half-heartedness, even negligence and indifference with regard to serious problems in a multi-ethnic society. For the time being, a polemical use of the term dominates: tolerance as an aspect of our western ‘superiority’ against barbaric fundamentalism. To regain some grip on the – at least in the Netherlands – apparently ‘hollow’, even politically and morally dubious concept of tolerance, the (...)
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  22.  4
    The Ups and Downs of Tolerance.Theo W. A. de Wit - 2002 - Bijdragen 63 (4):387-416.
    In the Netherlands, the traditional and famous ‘culture of tolerance’ in the past few years surprisingly became associated with the laxity, half-heartedness, even negligence and indifference with regard to serious problems in a multi-ethnic society. For the time being, a polemical use of the term dominates: tolerance as an aspect of our western ‘superiority’ against barbaric fundamentalism. To regain some grip on the – at least in the Netherlands – apparently ‘hollow’, even politically and morally dubious concept of tolerance, the (...)
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