La Colombiade war bis zur französischen Revolution ein in Frankreich und in den westeuropäischen Ländern vielbeachtetes Epos. Aus heutiger Sicht ist das gut lesbare Gedicht erneut von Interesse: es wägt Segnungen und Schäden der Kolonialisierung gegeneinander ab, propagiert die Idee eines auf wissenschaftlichem und humanistischem Ethos gegründeten Europas, und artikuliert das aufklärerische Selbstbewusstsein einer schreibenden Frau. Die Einführung der Herausgeberin stellt das Gedicht in den Wissenshorizont der Entstehungszeit und skizziert die Rezeption. Der Anhang informiert über Textvarianten, bringt erläuternde Anmerkungen und (...) einen bibliographischen Informationsteil. (shrink)
Anne-Marie Schultz explores Plato’s presentation of Socrates as a philosopher who tells narratives about himself in the Theaetetus, Symposium, Apology, and Phaedo. She argues that scholars should regard Socrates as a public philosopher, while examining Socratic self-disclosive practices in the works of bell hooks, Kathy Khang, and Ta-Neishi Coates.
_From a renowned foreign-policy expert, a new paradigm for strategy in the twenty-first century_ In 1961, Thomas Schelling’s _The Strategy of Conflict_ used game theory to radically reenvision the U.S.-Soviet relationship and establish the basis of international relations for the rest of the Cold War. Now, Anne-Marie Slaughter—one of _Foreign Policy’_s Top 100 Global Thinkers from 2009 to 2012, and the first woman to serve as director of the State Department Office of Policy Planning—applies network theory to develop (...) a new set of strategies for the post-Cold War world. While chessboard-style competitive relationships still exist—U.S.-Iranian relations, for example—many other situations demand that we look not at individual entities but at their links to one another. We must learn to understand, shape, and build on those connections. Concise and accessible, based on real-world situations, on a lucid understanding of network science, and on a clear taxonomy of strategies, this will be a go-to resource for anyone looking for a new way to think about strategy in politics or business. (shrink)
Anne-Marie McCallion ABSTRACT: This is an interview with Rianna Walcott, the co-founder of Project Myopia – a student-led initiative to decolonise university curricula. The discussion explores the difference between ‘diversity’ and ‘decolonisation’: how these two concepts relate to and contradict one another. Walcott outlines some of the recent student efforts to ‘decolonise’ the university and ….
_From Illiteracy to Literature_ presents innovative material based on research with ‘non-reading’ children and re-examines the complex relationship between psychoanalysis and literature, through the lens of the psychical significance of reading: the forgotten adventure of our coming to reading. Anne-Marie Picard draws on two specific fields of interest: firstly the wish to understand the nature of literariness or the "literary effect", i.e. the pleasures we derive from reading; secondly research on reading pathologies carried out at St Anne’s (...) Hospital, Paris. The author uses clinical observations of non-reading children to answer literary questions about the reading experience, using psychoanalytic theory as a conceptual framework. The notion that reading difficulties or phobias should be seen as a symptom in the psychoanalytic sense, allows Picard to shed light on both clinical vignettes taken from children’s case histories and reading scenes from literary texts. Children experiencing difficulties in learning to read highlight the imaginary stakes of the confrontation with the arbitrary nature of the letter and the "price to pay" for one’s entrance into the Symbolic. Picard applies the lesson "taught" by these children to a series of key literary texts featuring, at their very core, this confrontation with the signifier, with the written code itself.. This book argues that there is something in literature that drives us back, again and again, to the loss we have suffered as human beings, to what we had to undergo to become human: our subjection to the common place of language. Picard shows complex Lacanian concepts "at work" in the field of reading pathologies, emphasizing close reading and a clinical attention to the "letter" of the texts, far from the "psychobiographical" attempts at psychologizing literary authors. _From Illiteracy to Literature_ presents a novel psychodynamic approach that will be of great interest to psychotherapists and language pathologists, appealing to literary scholars and those interested in the process of reading and "literariness.". (shrink)
This book explores five Platonic dialogues: Lysis, Charmides, Protagoras, Euthydemus, and the Republic. This book uses Socrates’ narrative commentary as its primary interpretive framework. No one has engaged in a sustained attempt to explore the Platonic dialogues from this angle. As a result, it offers a unique contribution to Plato scholarship. The portrait of Socrates that emerges challenges the traditional view of Socrates as an intellectualist and offers a holistic vision of philosophical practice.
Traditionally, the development of moral theories has been considered one of the main aims of moral philosophy. In contrast, Wittgenstein was very critical of the use of theories both in philosophy in general and in moral philosophy in particular, and philosophers inspired by his philosophy have become some of the most prominent critics of both particular, contemporary moral theories and the idea of moral theory as such. Nonetheless, this article aims to show how Wittgenstein’s later philosophy offers us resources for (...) a revised understanding of the role and status of moral theories according to which theories are neither normative nor explanatory, but are rather to be understood as generalisations of particular descriptions of various forms of moral grammar. (shrink)
In the Tractatus Logico-Philosophicus we find Wittgenstein’s first and most substantial published investigation of ethics. I will argue that if the ethical sections of the Tractatus are seen in connection with a particular concept of showing, they then reveal a coherent and radical alternative to traditional conceptions of ethics; an alternative which sheds light on Wittgenstein’s claim that ethics cannot be expressed and the necessity of ethics. But I furthermore want to argue that the reasons leading Wittgenstein to a demand (...) for silence in ethics falls away if one looks at the later investigations of necessity which he makes in On Certainty. (shrink)
The phenomenon of ‘innocent guilt’ regards cases where people feel guilty without being responsible for the wrongdoing or suffering at which the guilt is directed. The aim of this article is to develop a consistent account of innocent guilt and show how it may arise in the aftermath of conflicts. In order to do this, innocent guilt is contrasted with guilt and collective guilt, and the account is substantiated by drawing on the writings of Ludwig Wittgenstein and Emmanuel Levinas, who (...) both consider the phenomenon of innocent guilt a necessary element in the fundamental structure of the ethical subject. These thinkers, furthermore, show a connection between guilt and possible victims of wrongdoing, rather than between guilt and personal acts of wrongdoing. Innocent guilt may thus appear in the aftermath of conflicts as an ethical and emotional response to the fact of finding oneself in a post-conflict situation still marked by suffering. It thus reveals a fundamental need to contribute to the relieving of such suffering. (shrink)
Abstract -/- Artiklen gør op med en tolkning af Arendts teori om dømmekraft som bestående af to forskellige teorier; en om dømmekraft som umiddelbar skelneevne, og en dømmekraft som diskursiv fornuft. Denne tvedeling kan genfindes hos flere nulevende filosoffer, som Albrecth Wellmer, Jürgen Habermas, Richard Bernstein, Seyla Benhabib, hvoraf sidstnævnte ydermere associerer dem med de to filosofihistoriske dømmekraftbegreber, nemlig Aristoteles’ phronesisbegreb og Kants begreb om den refleksive dømmekraft. I sin rekonstruktion søger artiklen at komme bag om denne opdeling ved at (...) spore gennemgående træk i Arendts værk, som går på tværs af forholdet mellem handling og tænkning. (shrink)
In a certain sense, trust really cannot be created at all, because trust lies outside that which we can decide. But trust itself contains some creative element in the sense that trust allows our feeling for the new to gain a place in our experience of the world, including our experience of our own future and the future of others as promising. In that sense, there is an intrinsic element of generation or creation in trust. This circularity between trust and (...) creation points to a virtuous circle of dependency or interdependency between people that communicate. In order to describe this connection between maintaining an open mind towards the new and trust, trust is seen as threefold. It is an attitude of trust in oneself or self-confidence; it is trust in the people one knows and shares experiences with; and it is a more generalized trust understood as an affinity for new things – that is, confidence in meeting whatever the unknown brings on. Looking at both Hannah Arendt's and K.E. Løgstrup’s phenomenological analyses of trust, we see trust as the experience that one is not a sovereign being, but a being that is given over – or as Løgstrup puts it: surrendered - a self-surrender that entails a risk of becoming self-exposure if one’s trust is not accepted. The core of trust is that a person leaves something up to the other, and if that something falls on barren soil, then it withers and dies. But when we are seen and heard, not only as individuals, but as persons with opinions and actions, we achieve visibility, not only to others, we also become visible to ourselves, and experience the world as real in a manner we cannot access by any other means. Løgstrup even speaks of “a trust in life itself, in the ongoing renewal of life” when we are met by others in dialogue. The strength in Løgstrup’s and Arendt’s phenomenological analyses of trust lies in their ability to point out the mutual interdependency between self-surrender and trust, and between appearance and community. Appearance is the ability to be counted on as a person who can stand behind one's actions, and a person who can give promises to others. Community, in this context, both connects and divides us as people with different opinions and perspectives of the same thing. This makes the promise the ultimate deed a person can perform with words, namely, creating relationships with other people in mutuality and respect. One’s ability and, especially, one’s will to be bound to something and to allow oneself to be bound by the promise – these constitute the creativity of trust. Making a promise both creates and confirms the common space within which people count on each other and trust each other. (shrink)
In the Origins of Totalitarianism, Hannah Arendt makes the unexpected statement that totalitarian violence "is expressed much more frighteningly in the organization of its followers than in the physical liquidation of its opponents." Of course, her intention is not to deny the radical physical violence of totalitarianism but rather to understand the distinctive features of totalitarian terror. In order to fully understand the importance of what Arendt is describing, we should compare this first moment of the analysis with another assertion (...) that seems just as paradoxical and that is also in The Origins of Totalitarianism: noting totalitarianism's contempt for facts and reality, Arendt remarks that the propaganda of totalitarian movements is "invariably as frank as it is mendacious." Totalitarian propaganda does not just lie about the aims and real actions of totalitarian movements or regimes: it also gives itself the organization required to change the real world and make it "true" to its assertions, though they be utterly absurd and utterly monstrous. Through totalitarian organization the natural bonds of solidarity and communication are broken; they are replaced by distrust and informing. The objective is to pervert human plurality into a mass of fragmented individuals, to suppress the common world and substitute it with alienation from the world, from others, and from oneself. From then on, everything is blurred for the outside observer who would still like to distinguish between adherence to the regime out of conviction and submission through terror, organization, and indoctrination. The issue of knowing whether this enthusiasm is forced or sincere loses much of its pertinence. Let us keep this important point in mind when we pass judgment too rapidly on the "fanaticism" of Islamic crowds streaming down the streets of Teheran or any other totalitarian theocracy. (shrink)