RESUMO O objetivo deste artigo é ressaltar o impacto das manifestações dos sans-culottes nas ruas de Paris entre 1792 e 1794 e da politização do debate público sobre a ideologização de Rousseau. De fato, no teatro da Revolução Francesa a mobilização do povo parisiense representa a referência “real” das discussões e polêmicas que se desenvolvem acerca da soberania e expressão da vontade popular. A este respeito, as divergências na teoria e na publicística lidam basicamente com a questão da legitimidade, da (...) oportunidade e dos efeitos possíveis da ação desse povo - que ocupa as ruas de Paris - sobre os destinos das nações e as formas constitucionais dos Estados europeus. Assim, estes debates desenvolvem-se produzindo confrontações, fraturas e cisões, inclusive no interior da sociedade jacobina, marcando sua radicalização em nome de “Jean-Jacques”. O eco desta identificação reverbera até hoje. Sendo assim, esta experiência continua influenciando nosso imaginário da política, sobretudo em momentos de crise. ABSTRACT This paper aims to analyze the effects of sans-culottes movement and that of politicization of the public sphere during the French Revolution on Rousseau ideologization. Thus, the mobilization of Parisian people represented the real material reference for all discussions on popular sovereignty and expression of popular will. The front line was produced by different interpretations on the legitimacy, opportunity, and possible effects of such mobilization on European Nations’ destinies and their constitutional assets. The development of such debates produced confrontations and scissions within the Jacobinist movement. Jacobinism radicalization was conceived and developed “in the name of Jean-Jacques”. The echo of Jacobinist identification with Rousseau still reverberates in our imaginary. Thus, this experience is still influencing our way of thinking politics. That is the reason why Rousseau comes back on public discussion in times of crisis. (shrink)

This paper aims at criticizing a dominant approach adopted in order to studying the relationship between Fichte and Rousseau. It concerns the tendency to reduce their relationship to the critic that Fichte delivered to Rousseau in the famous fifth lesson of Vocation of the scholar in 1794, and to transform it into its key of exhaustive reading. In our opinion, this hermeneutic approach produces some significant effects of misunderstanding of this problem, for instance the tendency to underline the features of (...) Fichte’s break with the philosophy of the 18th century. The main goal of this contribution is then to understand that critics by the presentation of the strategic challenges of this conference, and thus to show the complexity of Rousseau’s influence on Fichte for the elaboration of his own philosophy in particular for the Vocation of the scholar in 1794.Le but de cet article est de problématiser une approche dominante dans la façon de traiter le rapport entre Fichte et Rousseau. Il s’agit de la tendance à réduire ce rapport à la critique que Fichte livre à Rousseau dans la cinquième conférence de la Destination du savant de 1794 en le transformant en sa clé de lecture exhaustive. De cette approche herméneutique découlent à notre avis des effets significatifs de mésentente, parmi lesquels une emphatisation des traits de rupture de la philosophie de Fichte avec la philosophie du 18ème siècle. Proposant de lire la critique de Rousseau à partir des enjeux stratégiques de cette conférence cet article veut relativiser la portée scientifique de cette critique afin de dégager la richesse et la complexité de l’influence exercée par les différents écrits de Rousseau sur Fichte dans l’élaboration de sa propre philosophie et en particulier en 1794. (shrink)

Resumo: Este artigo pretende pontuar a relevância da presencia de Rousseau no pensamento de Fichte contra a imagem estereotipada da relação entre os dois pensadores. Trata-se, então, de desconstruir a crítica que Fichte dirige a Rousseau na última conferência do ciclo sobre a Vocação do sábio de 1794 a partir dos efeitos que Fichte pretende produzir na audiência. Pois, cabe ressaltar como o objeto dessa critica é um Rousseau caricatural, difundida na audiência alemã pelos trabalhos de Reimarius e Wieland sobre (...) os primeiros dois Discursos e os escritos autobiográficos do autor genebrino. O objetivo principal do trabalho é o de mostrar como por meio dessa diferenciação permite a Fichte integrar subterraneamente motivos rousseauanos destinados a marcar de maneira relevante sua filosofia prática. This article aims at highlighting the relevance of the presence of Rousseau in Fichte’s though against the stereotyped image of their relationship. We deconstruct Fichte’s critics against Rousseau during his last lecture of his Vocation of scholar in 1794. That deconstruction is lead by the effects Fichte aimed to produce on his audience. His goal was to defend himself by the accusation of being a Jacobinist. Then, it has to be showed how the object of his critic is a caricatural image of Rousseau, created and diffused by Wieland and Reimarius by their receptions of Rousseau’s first two Discourses and autobiographic works. The main goal of this work is then to show how Fichte’s differentiation from that caricatural image of Rousseau permits him to integrate Rousseau’s themes aimed to deeply mark his own philosophy. (shrink)

Clanak je proistekao iz studije koja je izvedena u okviru Grupe za materijalisticka istrazivanja, i za cilj ima kritiku neokolonijalne ideoloske matrice koja stoji iza slavnog i kontroverznog govora koji je Nikola Sarkozi odrzao u Dakaru 2007. Stavovi bivseg predsednika Republike Francuske odmah su povezani sa kolonijalnim stereotipima pozvao na ponovno ispitivanje ove stranice istorije. Taj poziv nije toliko upucen francuskoj desnici koliko francuskim i zapadnim elitama uopste. Iako priznaje da je veliki deo africkih politicara ucestvovao u stvaranju haosa na (...) svom kontinentu, u njegovom rasparcavanju i u ratovima koji ga unistavaju, on zeli da se Sarkozijevom govoru suprotstavi recima trojice najznacajnijih predstavnika panafrikanizma: Kvamea Nkrumaha, Patrisa Lumumbe i Tomasa Sankara. Ova tri politicara cvrsto su se suprotstavili neokolonijalnim ekonomskim interesima koji stoje na putu istinske africke nezavisnosti. Povrh toga, treba istaci da su zaboravljanje i potiskivanje patnji koje je donela kolonizacija, a sto je na delu u zapadnim zemljama, znak da je vecina njihovih stanovnistava prihvata stanje stvari u Africi kao nesto sto je na neki nacin prirodno. To precutno prihvatanje predstavlja osnovni uslov svakodnevne reprodukcije pacifikatorskog diskursa nadmocnog zapada. Africke nevolje, otud, svoj uzrok nemaju toliko u stavu africkog coveka, koliko u sistemu ekonomske i ideoloske dominacije koji osiguravaju medjunarodne ustanove poput Ujedinjenih nacija, Svetske banke ili MMF-a. (shrink)

O presente ensaio tem por objetivo contribuir com o debate sobre o valor e universalidade da democracia para a emancipação humana. Propõe pensar a compreensão da universalidade da democracia no enfoque abrangente da cultura argumentativa, a partir de Amartya Sen e Jürgen Habermas. Entende que as abordagens metodológicas, pragmática de um e pragmática formal do outro dos autores são complementares. Nesta perspectiva procura demonstrar que a democracia, além de suas raízes institucionais modernas, vincula-se também a expressões culturais da Índia, África (...) e América pré-colombiana. Portanto não é mera expressão de domínio cultural e político ocidental, mas desenvolvimento de uma tendência profunda de governo mediante a discussão e razão pública. O que permite recepcionar de um ponto de vista mais amplo a contribuição do pensamento de Habermas que explicita o nexo interno entre Justiça, Direitos Humanos e Democracia, na perspectiva procedimental de uma esfera pública crítica com uma racionalidade pública que inclui a todos. Apresenta o desenvolvimento das capacidades políticas e sociais, bem como o papel instrumental da democracia, na construção da compreensão dos direitos e da cultura que permitem o aprendizado, a emancipação e o desenvolvimento da própria identidade. (shrink)

Inhaltsverzeichnis Siglenverzeichnis Christoph Binkelmann: Einleitung Hartmut Traub: J. G. Fichte: Eine Philosophen-Identität zwischen Politik und Wissenschaft Nationale Identität Peter L. Oesterreich: ¿Deutscher Ernst¿. Zu Fichtes rhetorischer Erfindung nationaler Identität Tilman Reitz: Die Nation als geistiger Wirkungsraum der Philosophie. Fichtes kulturpolitische Wende Cristiana Senigaglia: Der Begriff der Nation am Scheideweg: Fichtes ¿Reden¿ und ihre Bedeutung Marco Rampazzo Bazzan: Unter der Konjunktur denken: Fichtes Auseinandersetzung mit Machiavelli Jean-Christophe Goddard: Fichte oder der ständige Aufstand der Ureinwohner Soziale Identität Roberta Picardi: (...) Geschichte und europäische Identität bei Fichte Diogo Ferrer: Fichtes transzendentale Modelle der Geschichte Quentin Landenne: Die Bildungsgesellschaft als Integrationsdynamik der sozialen Perspektiven bei Fichte Cristiana Senigaglia: Freiheitsvollzug und Anerkennungsanspruch. Fichte, Charles Taylor und die heutige Fragestellung Individuelle Identität Christoph Asmuth: Die Unfreiheit einer Stahlfeder. Fichtes Sittenlehre von 1798 Christoph Binkelmann: Das Mehr in mir. Die Willkür in der Identitätsbildung nach Fichte Franziskus v. Heereman: »Als diese Ich sind wir alle Nichts«? Zur Person beim letzten Fichte Rocco Porcheddu: Praktisches Selbstbewusstsein und Autonomie bei Fichte, Frankfurt und Kant Rezensionen Tagungsbericht. (shrink)

InhaltVorwort SiglenverzeichnisWerner Beierwaltes: Zum Tode von Reinhard Lauth am 23. August 2007 Marco Ivaldo: Nachruf auf Reinhard Lauth Wilhelm Lütterfelds: »Ich allein aber verstehe es recht.« Fichtes idealistischer Verstehensbegriff und seine Paradoxie Jean-François Goubet: Über die akademische Freiheit. Analyse eines sittlich, rechtlich und philosophisch grundlegenden Begriffs in Bezug auf Fichtes Antrittsrede zum Rektorenamt im Jahre 1811 Marco Rampazzo Bazzan: Idee und Gesicht in den Fünf Vorlesungen über die Bestimmung des Gelehrten Nina W. Gromyko: Das Transzendieren als (...) grundlegende anthropologische Konstruktion in Fichtes Vorlesungen über die Bestimmung des Gelehrten Valérie Kokoszka: L’Affektenlehre dans la dernière philosophie de Fichte Kaoru Hoshiba: Das Problem der Sprache bei Fichte Martin Siegel: Die Einforderung eines lebendigen Sprachvollzugs als Kennzeichen der späten Wissenschaftslehren FichtesRainer Adolphi: Die Tatsachen der Tathandlung. Über Fichtes implizite Auseinandersetzung mit den Anfängen einer ›anthropologischen‹ Depotenzierung der Vernunft Marina Bykova: Fichte’s Doctrine of the Self-Positing Subject Alexander Kudrjaschew: Die Entfaltung des Fichteschen Erfahrungsgrundes Peter L. Oesterreich: Fichte und die Kunst des PhilosophierensGiorgia Cecchinato: Fichtes Ästhetik. Eigene Reflexionen über Kunst und WissenschaftslehreManuel Jiménez Redondo: Die unzeitgemäße Aktualität Fichtes, aufgezeigt am Beispiel der Beziehung der theoretischen und praktischen Philosophie in seinem SpätwerkFranck Fischbach: De l’acte à l’être: la dernière philosophie de Fichte Marco Ivaldo: Sittlicher »Begriff« als wirklichkeitsbildendes Prinzip in der späten Sittenlehre Katja V. Taver: Interpersonalität. Von den Wolfskindern zu den Thatsachen des Bewusstseyns von 1810/11Ulrich Fritz Wodarzik: Prinzip Liebe – zwischen Natur und Freiheit beim späten FichteAlois K. Soller: Keine moralische Selbstbestimmung im Spätwerk Fichtes. Zur Genese eines VernunftdeterminismusJean-Marie Vaysse: Fichte, penseur de l’actualité. (shrink)

What is mathematics about? And if it is about some sort of mathematical reality, how can we have access to it? This is the problem raised by Plato, which still today is the subject of lively philosophical disputes. This book traces the history of the problem, from its origins to its contemporary treatment. It discusses the answers given by Aristotle, Proclus and Kant, through Frege's and Russell's versions of logicism, Hilbert's formalism, Gödel's platonism, up to the the current debate on (...) Benacerraf's dilemma and the indispensability argument. Through the considerations of themes in the philosophy of language, ontology, and the philosophy of science, the book aims at offering an historically-informed introduction to the philosophy of mathematics, approached through the lenses of its most fundamental problem. (shrink)

The classification of medical interventions as either invasive or non-invasive is commonly regarded to be morally important. On the most commonly endorsed account of invasiveness, a medical intervention is invasive if and only if it involves either breaking the skin (‘incision’) or inserting an object into the body (‘insertion’). Building on recent discussions of the concept of invasiveness, we show that this standard account fails to capture three aspects of existing usage of the concept of invasiveness in relation to medical (...) interventions—namely, (1) usage implying that invasiveness comes in degrees, (2) that the invasiveness of an intervention can depend on the characteristics of the salient alternative interventions, and (3) that medical interventions can be invasive in non-physical ways. We then offer the beginnings of a revised account that, we argue, is able to capture a wider range of existing usage. Central to our account is a distinction between two properties: basic invasiveness and threshold invasiveness. We end by assessing what the standard account gets right, and what more needs to be done to complete our schematic account. (shrink)

AI-based technologies are increasingly pervasive in a number of contexts. Our affective and emotional life makes no exception. In this article, we analyze one way in which AI-based technologies can affect them. In particular, our investigation will focus on affective artificial agents, namely AI-powered software or robotic agents designed to interact with us in affectively salient ways. We build upon the existing literature on affective artifacts with the aim of providing an original analysis of affective artificial agents and their distinctive (...) features. We argue that, unlike comparatively low-tech affective artifacts, affective artificial agents display a specific form of agency, which prevents them from being perceived by their users as extensions of their selves. In addition to this, we claim that their functioning crucially depends on the simulation of human-like emotion-driven behavior and requires a distinctive form of transparency—we call it emotional transparency—that might give rise to ethical and normative tensions. (shrink)

I discuss Clark’s predictive processing/extended mind hybrid, diagnosing a problem: Clark’s hybrid suggests that, when we use them, we pay attention to mind-extending external resources. This clashes with a commonly accepted necessary condition of cognitive extension; namely, that mind-extending resources must be phenomenally transparent when used. I then propose a solution to this problem claiming that the phenomenal transparency condition should be rejected. To do so, I put forth a parity argument to the effect that phenomenal transparency cannot be a (...) necessary condition on cognitive extension: roughly, since internal cognitive resources can fail to be transparent when used, by parity, external resources can fail to be phenomenally transparent too. Further, I argue that phenomenal transparency is not even a reliable indicator of cognitive extension; hence its absence should not be considered a problem for Clark’s extended mind-predictive processing hybrid. Lastly, I consider and allay a number of worries my proposal might raise, and conclude the paper. (shrink)

The paper presents and discusses the Hubble tension with respect to recent results in cosmology. I shall argue that the measurements from the James Webb Space Telescope and TRGB stars calibrations allow us to infer that the estimates of H0 with late universe methods are robust. Building on from robustness analysis, I conclude that the resolution of the tension cannot be expected to come from new systematics, but rather from new physics.

In the last decades it has become clear that medicine must find some way to combine its scientific and humanistic sides. In other words, an adequate notion of medicine requires an integrative position that mediates between the analytic-reductionist and the normative-holistic tendencies we find therein. This is especially important as these different styles of reasoning separate “illness” (something perceived and managed by the whole individual in concert with their environment) and “disease” (a “mechanical failure” of a biological element within the (...) body). While the demand for an integrative view has typically been motivated by ethical concerns, we claim that it is also motivated, perhaps even more fundamentally, by epistemological and methodological reasons. Evidence-based bio-medicine employs experimental and statistical techniques which eliminate important differences in the ways that conscious humans evaluate, live with, and react to disease and illness. However, it is precisely these experiences that underpin the concepts and norms of bio-medicine. Humanistic disciplines, on the other hand, have the resources to investigate these experiences in an intersubjectively testable way. Medicine, therefore, cannot afford to ignore its nature as a human science; it must be concerned not only with disease and illness, but also with the ways in which patients as persons respond to malady. Insofar as attitudes and expectations influence the criteria of illness and disease, they must be studied as part of the genuine subject matter of medicine as a human science. In general, we urge that this is a necessary step to overcome today's trend to split evidence-based and clinical medicine. (shrink)

We prove that the opposite of the category of coalgebras for the Vietoris endofunctor on the category of compact Hausdorff spaces is monadic over $\mathsf {Set}$. We deliver an analogous result for the upper, lower, and convex Vietoris endofunctors acting on the category of stably compact spaces. We provide axiomatizations of the associated (infinitary) varieties. This can be seen as a version of Jónsson–Tarski duality for modal algebras beyond the zero-dimensional setting.

We investigated motor resonance in children using a priming paradigm. Participants were asked to judge the weight of an object shortly primed by a hand in an action-related posture or a non action-related one . The hand prime could belong to a child or to an adult. We found faster response times when the object was preceded by a grasp hand posture . More crucially, participants were faster when the prime was a child’s hand, suggesting that it could belong to (...) their body schema, particularly when the child’s hand was followed by a light object . A control experiment helped us to clarify the role of the hand prime. To our knowledge this is the first behavioral evidence of motor simulation and motor resonance in children. Implications of the results for the development of the sense of body ownership and for conceptual development are discussed. (shrink)

Munch-Jurisic’s book thoroughly describes several cases of severe distresses reported and expressed by perpetrators of tremendous acts such as mass murders. Arguing against a simplistic reading according to which these signs of distress are straightforward manifestations of some innate moral nature, and against the optimistic reading according to which they will lead to prosocial behaviors, Munch-Jursic offers compelling reasons to adopt a more complex theory of emotion. In this commentary, I aim to stress the implications of her book for the (...) debate on moral enhancement and for emotion theory in general. However, while I concur with Munch-Jurisic that emotion theory must make room for complexity and indeterminacy, I challenge her claim that motivational theories of emotion are ill-equipped to face the challenges she poses. (shrink)

(2013). Distributed intentionality: A model of intentional behavior in humans. Philosophical Psychology: Vol. 26, No. 2, pp. 267-290. doi: 10.1080/09515089.2011.641743.

Many approaches to quantum gravity -the theory that should account for quantum and gravitational phenomena under the same theoretical umbrella- seem to point at some form of spacetime emergence, i.e., the fact that spacetime is not a fundamental entity of our physical world. This tenet has sparked many philosophical discussions: from the so-called empirical incoherence problem to different accounts of emergence and mechanisms thereof. In this contribution, I focus on the partial order relation of causal set theory and argue that (...) causation can be characterized as an a-temporal constraint over the kinematic space defined by the theory. The relation constrains the growth of a new element/event with respect to the other elements/events of a given set. Therefrom, the flow of time emerges from the collection of the possible growths of the given set, where each possibility is characterized by a classical probability assigned by the dynamics of the theory. (shrink)

Der profilierte Marx-Forscher Marco Iorio liefert eine kundige Einführung für jeden, der unvoreingenommen wissen will, was Karl Marx denn nun wirklich zu sagen hat. In dieser kritischen und konstruktiven Gesamtinterpretation kommen alle wichtigen Themen zur Sprache: von Geschichtsphilosophie und Gesellschaftstheorie über ökonomischer und politischer Theorie bis hin zu revolutionstheoretischen und moralphilosophischen Problemstellungen. Die berücksichtigte Sekundärliteratur deckt sämtliche aktuell relevanten Strömungen ab, darunter analytischer Marxismus, Postkolonialismus, Poststrukturalismus, Post- bzw. Neomarxismus. Damit eignet sich die Einführung auch hervorragend als Kursbuch für Lehrveranstaltungen (...) und als studienbegleitende Lektüre. (shrink)

The modern world was in part born as a reaction against Aristotelianism. However, the image of Aristotle to which modern philosophers reacted was partial, to say the least. Paradoxical though it may seem, today, more than twenty-three centuries on, we may now be in the most advantageous position for understanding the Stagirite's philosophy and applying it to contemporary problems. The present book contributes to the forming of an idea of Post-modern reason inspired by a constellation of Aristotelian concepts, such as (...) prudence (phronesis), practical truth (aletheia praktike), science in act (episteme en energeiai), metaphor (metaphora), similarity (homoiosis) and the imitation-creation pair (mimesis-poiesis). They all form an interconnected network and together they make up an idea of reason that may prove suitable for the present. These concepts offer the most promising basis for undertaking a series of urgent reconciliations: of facts and values, of means and ends, of theoretical and practical reason, of intelligence and emotion. Aristotle's notions could help solve many dualisms of modern times. He offers a third way between identity and difference in ontology and politics, between algorithm and anarchism in methodology, between naïve realism and plain relativism in epistemology, between equivocity and univocity in language, between Enlightenment and Romanticism in culture... On the way, this shift facilitates the relationships between science, arts and ethics - the three parts of the sphere of culture which Modernity had separated - as well as the integration of the sphere of culture itself with the world of life. (shrink)

Sartre maintains that “all consciousness is consciousness of something.” Idiosyncratically, he also understands this “intentionality principle” to entail that what consciousness is “of” is necessarily distinct from it (or “outside of” it, or “transcendent to” it). Nonetheless, he also maintains that all consciousness is necessarily conscious of—or rather, “(of)”—itself in a non‐intentional (in his terms: “non‐positional/non‐thetic”) manner. Given that this non‐positional/thetic self‐consciousness is not intentional, it is evidently immune to the “difference” principle, but this is less clear with respect to (...) self‐reflection (which Sartre simply calls “reflection”). It seems impossible for reflection to be “intentional” because intentionality entails difference—yet it also seems problematic to consider reflection “non‐intentional” because it then becomes difficult to distinguish reflection from non‐positional/thetic self‐consciousness as such (which is inherently “unreflective”). This can be called Sartre's “dilemma of reflection.” While Sartre seems to alternate between portraying reflection as intentional and as non‐intentional (it generally appears like the former), this paper argues that it should be conceived as both according to different respects. By piecing together various passages of Sartre's texts and drawing out their implications, Sartre can be shown to have the resources for an answer to his own dilemma. (shrink)

Most of the arguments usually appealed to in order to support the view that some abstraction principles are analytic depend on ascribing to them some sort of existential parsimony or ontological neutrality, whereas the opposite arguments, aiming to deny this view, contend this ascription. As a result, other virtues that these principles might have are often overlooked. Among them, there is an epistemic virtue which I take these principles to have, when regarded in the appropriate settings, and which I suggest (...) to call ‘epistemic economy’. My purpose is to isolate and clarify this notion by appealing to some examples concerning the definition of natural and real numbers. (shrink)

Nel suo pionieristico lavoro Conditions in Königsberg and the Making of Kant's Philosophy, Giorgio Tonelli lamentava l'assenza di un'indagine approfondita sul contesto intellettuale di Königsberg e sull'eventuale influenza che esso esercitò su alcuni aspetti del pensiero di Kant. Questo libro vuole colmare questa lacuna prestando particolare attenzione alla tradizione aristotelica, alla Schulphilosophie, e alla corrente dell'eclettismo, che dominarono l'ambiente regiomontano sino all'avvento della filosofia critica kantiana. Il lavoro mostra come dai fallimenti dei progetti logici e metafisici precritici, legati alle influenze (...) ricevute dall'ambiente di Königsberg, Kant abbia tratto le idee e gli spunti per la stesura della Kritik der reinen Vernunft. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy, 'legalistic mistake'. The use of “legal‐like” terms abounds outside the legal domain. But sometimes the users of these terms commit the fallacy Joel Feinberg called the legalistic mistake. On widening the use of such legal‐like terms, we must be cautious, for we might find ourselves guilty of making inferential mistakes or even proffering pure nonsense. The error, according to Feinberg, is committed by “one who, in stating a moral (...) question using a legal‐like term, uncritically imports the precision of that term in its strict legal sense, while excluding appeal to the kinds of criteria which alone can decide its use”. In “On Being 'Morally Speaking a Murderer’” Feinberg introduced the idea that, sometimes, using legal notions outside legal contexts may lead to a peculiar kind of fallacy he called the legalistic mistake. (shrink)

Dr. Marco Forgione (University of Milan), COSMOS team member, interviewed Prof. Peter Galison (Harvard University) in occasion of the event “Photographs from Outer Space”.

This book fills a major gap in the ever-increasing secondary literature on Hannah Arendt's political thought by providing a dedicated and coherent treatment of the many, various and interesting things which Arendt had to say about law. Often obscured by more pressing or more controversial aspects of her work, Arendt nonetheless had interesting insights into Greek and Roman concepts of law, human rights, constitutional design, legislation, sovereignty, international tribunals, judicial review and much more. This book retrieves these aspects of her (...) legal philosophy for the attention of both Arendt scholars and lawyers alike. The book brings together lawyers as well as Arendt scholars drawn from a range of disciplines (philosophy, political science, international relations), who have engaged in an internal debate the dynamism of which is captured in print. Following the editors' introduction, the book is split into four Parts: Part I explores the concept of law in Arendt's thought; Part II explores legal aspects of Arendt's constitutional thought: first locating Arendt in the wider tradition of republican constitutionalism, before turning attention to the role of courts and the role of parliament in her constitutional design. In Part III Arendt's thought on international law is explored from a variety of perspectives, covering international institutions and international criminal law, as well as the theoretical foundations of international law. Part IV debates the foundations, content and meaning of Arendt's famous and influential claim that the 'right to have rights' is the one true human right. (shrink)