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Philosophy Today 48 (3):313-324 (2004)

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  1. Terrorism and trauma: Negotiating Derridean 'autoimmunity'.Marguerite La Caze - 2011 - Philosophy and Social Criticism 37 (5):605-619.
    I begin by examining the logic of autoimmunity as characterized by Jacques Derrida, ‘that strange behaviour where a living being, in quasi-suicidal fashion, ‘‘itself’’ works to destroy its own protection, to immunize itself against its own immunity’ (Borradori, 2003: 94). According to Derrida, religion, democracy, terrorism and recent responses to the trauma of terrorism can be understood in terms of this logic. Responses to terrorism are ‘autoimmune’ and increase the trauma of terrorism as well as risking democratic values. I argue (...)
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  • Derrida: Opposing Death Penalties.Marguerite La Caze - 2009 - Derrida Today 2 (2):186-199.
    Derrida's purpose in ‘Death Penalties’ (2004), is to show how both arguments in favour of capital punishment, exemplified by Kant's, and arguments for its abolition, such as those of Beccaria, are deconstructible. He claims that ‘never, to my knowledge, has any philosopher as a philosopher, in his or her own strictly and systematically philosophical discourse, never has any philosophy as such contested the legitimacy of the death penalty.’ (2004, 146) Derrida also asks how it is possible ‘to abolish the death (...)
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  • At the intersection: Kant, Derrida, and the relations between ethics and politics.Marguerite La Caze - 2007 - Political Theory 35 (5):781-805.
    To elucidate the tensions in the relation between ethics and politics, I construct a dialogue between Kant, who argues that they can be made compatible, and Derrida, who claims to go beyond Kant and his idea of duty. For Derrida, ethics makes unconditional demands and politics guides our responses to possible effects of our decisions. Derrida argues that in politics there must be a negotiation of the non-negotiable call of ethical responsibility. I argue that Derrida's unconditional ethics cannot be read (...)
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  • Kant on the Highest Moral-Physical Good: The Social Aspect of Kant's Moral Philosophy.Paul Formosa - 2010 - Kantian Review 15 (1):1-36.
    Kant identifies the “highest moral-physical good” as that combination of “good living” and “true humanity” which best harmonises in a “good meal in good company”. Why does Kant privilege the dinner party in this way? By examining Kant’s accounts of enlightenment, cosmopolitanism, love and respect, and gratitude and friendship, the answer to this question becomes clear. Kant’s moral ideal is that of an enlightened and just cosmopolitan human being who feels and acts with respect and love for all persons and (...)
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  • At the Intersection: Kant, Derrida, and the Relation between Ethics and Politics.Marguerite La Caze - 2007 - Political Theory 35 (6):781 - 805.
    To elucidate the tensions in the relation between ethics and politics, I construct a dialogue between Kant, who argues that they can be made compatible, and Derrida, who claims to go beyond Kant and his idea of duty. For Derrida, ethics makes unconditional demands and politics guides our responses to possible effects of our decisions. Derrida argues that in politics there must be a negotiation of the non-negotiable call of ethical responsibility. I argue that Derrida's unconditional ethics cannot be read (...)
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  • Theorising hospitality.Paul Lynch, Jennie Germann Molz, Alison McIntosh, Peter Lugosi & Conrad Lashley - 2011 - Hospitality and Society 1 (1):3-24.
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