My paper aims to lay out the main tenets of the philosophical project Eugen Fink unfolded in his post-war writings and argues that his enterprise is situated at the crossroads between two compatible yet distinct lines of inquiry: a phenomenology of mediality and a philosophical cosmology. The twofold orientation followed byFink’s radicalization of classical phenomenology can best be grasped if we pay heed to the double critical strategy he put in place in order to overcome what he deemed to be (...) the shortcomings of Husserl’s phenomenology. In the first place, Fink undertakes a “phenomenological” critique of Husserl, showing that the paradigmatic models underlying Husserl’s analysis and, most notably, the preeminence granted to the “individuated thing”, drastically limit the field available for a phenomenological description. On this account, Fink’s critique aims at expanding the domain phenomenology can explore. However, in the second place, Fink points to the limits inherent to phenomenology as such, and advocates for the necessity of supplementing phenomenology’s descriptive analysis with a speculative approach. In this sense, his project of radicalizing phenomenology is tantamount to unveiling the speculative presuppositions undergirding and orienting any descriptive inquiry. (shrink)

The paper explores selected factors influencing the process of radicalisation leading to the use of political violence and terror by the Muslim minorities living in the European Union member states. Internal and external catalysts conditioning this process and methods of their analysis have been presented. The second section examines various counter-radicalisation and de-radicalisation efforts of the EU. The authors analysed the multidimensional European Union policy in the area of counteracting radicalisation for empowering the population and member (...) states in preventing the radicalisation and recruitment to terrorism and emphasising the role of social partners and local authorities. Also, the promotion of good practices for combating radicalisation, developed under the auspices of the multidisciplinary Radicalisation Awareness Network is presented. (shrink)

The post-New Order Indonesian politics has provided a political opportunity structure for the state towards democratization. It has a double-edged sword whatsoever: on the one hand democratization could lead to the civic engagement, but on the other hand, it provides a hot bed for the flourishing of anti-civic organization. As for the latter, following the fall of authoritarian regime of new Order in 1998, Indonesians have also witnessed the birth of transnational Islamist and radical organizations threatening the state’s integrity and (...) peaceful coexistence of the citizens. Amid the public appearance of these radical organization, an issue of ideological infiltration and sabotage of radical organization upon mainstreaming moderate Muslim organizations, such as Nahdlatul Ulama and Muhammadiyah do exist. This article tries to reveal the impacts of a such infiltration practices and the extent that radical narratives win the minds and hearts of important Muslim leaders. Taking a closer a look to Muslim leaders in Sampang district in the island of Madura, the centrum of traditionalist Muslim in Indonesian Islamo-landscape, finds out that intolerant and radical ideologies do resonate clearly among the leaders. This finding resort as an alarm and counter-narrative to the long-admired Islamic traditionalism as an important backbone for moderate Islam in Indonesia. (shrink)

The rhetoric of decolonising feminism has been increasingly connected to reformism rather than a radical intervention. Problematising the idea of finality in the calls to decolonise, I suggest that decolonial feminism should be understood as an experiment, a risky, unfinished project rather than a fixed location, and I argue that it should be based on a more radicalised notion of what María Lugones calls ‘learning from other resisters’. I draw on my experience working with feminists across the vast and diverse (...) Indonesian nusantara and reflect on Lugones’s concept of ‘other resisters’ in her essay ‘Toward a decolonial feminism’. Learning from feminists from places such as Nusa Tenggara and West Papua who challenge the singular imagination of the Global South, I advocate shifting the debate away from Euro-American academia as the locus of knowledge production by centring other resisters on the path towards decolonial feminism. I propose three aspects in learning from other resisters: actively engaging in the process of creating feminist linkages, acknowledging borders and friction within the Global South and interrogating the notion of resistance. (shrink)

Displacement is an endemic phenomenon that affects those uprooted, the communities that feel the impact of those arriving, governments, and the international agencies which are increasingly engaged in organising the displaced. The current war in the north of Mozambique, which has caused a massive displacement of people from 2017 onwards, may be related to a number of factors, including economic, social and even political. Although some actors and analysts include ethnicity as part of the causes, this has more often than (...) not been analytically downplayed when grappling with the dynamics of, particularly, the groups that oppose the Mozambican government. This article analyses the dynamics of relationships between internally displaced people and host communities in Cabo Delgado, especially underlining, firstly, the resilience of communities in the face of extremist violence and, secondly, the distrust that typically shapes conflict. The latter dimension is aggravated by a historical past based on ethnic, political and social differences - cleavages that are accentuated and reproduced within the centres of displaced people and between these and host communities. We argue that factors such as poverty, hunger, lack of jobs or work opportunities, as well as poor access to arable land for family food production, exacerbate the relationship dynamics and create an environment conducive to the outbreak of small-scale conflicts that can, in the medium and long term, open spaces for radicalisation and more violence. Keywords: Mozambique, displacement, war, extremism, Cabo Delgado, resilience. (shrink)

This groundbreaking book revisits the current model for preventing and controlling violent radicalisation and extremism. It proposes a new, evidence-based model, using restorative justice and positive psychology. Using data collected through six international projects and pilots in several countries from 2017 to 2023, it presents the results of these pilots and recommends best practices that adopt successful and positive models for the prevention and control of extremist and hate attitudes. This book speaks to researchers, policymakers, practitioners, and human rights (...) campaigners from around the world looking for a new approach that can better serve harmed parties, their families, and communities. (shrink)

Ce texte est la suite d'une réflexion présentée ici. Troisième volute Au XVIIIe siècle, l'ontologie et l'épistémologie rythmiques se transforment. Comme tous leurs contemporains, Spinoza et Leibniz réfléchissaient à partir des sciences reines de leur siècle : la physique, l'astronomie, elles-mêmes adossées aux mathématiques, en particulier à l'arithmétique, l'analyse et la géométrie. Diderot, quant à lui, profite des progrès considérables de certaines sciences expérimentales et d'observation : la chimie, (...) - Philosophie – Nouvel article.

The origins of philosophy of education as a discipline are relatively late, and can be traced in the Anglo-American academic world from the 1960s and a specific emphasis on conceptual problems deriving from the analytical tradition of philosophy. In more recent years, however, there has been a notable ‘Continentalist’ turn in the discipline, leading to a re-evaluation of key texts and philosophers from the French and German traditions and their relation to the discourse of education. One paradigmatic example here is (...) the work of the French postmodernist thinker Jean-Francois Lyotard. In this essay, I explore how Lyotard’s powerful critique of education in his early work, especially with regard to his influence on the May ‘68 events at Nanterre University, can be seen as crucially important, now again, to a current crisis in educational philosophy in the Western world. Moreover, Lyotard’s post-’68 work, with his paradigmatic The Postmodern Condition: A Report on Knowledge as especially important, can be seen as providing a very challenging riposte to both ‘managerialist’ and instrumentalist philosophies on the one side but also to overly simplistic ‘liberatory’ educational critiques on the other side. (shrink)

This paper outlines and criticises two models of terrorism, the Rational Agent Model (RAM) and the Radicalisation Model (RAD). A different and more plausible conception of the turn to violence is proposed. The proposed account is Moderate Epistemic Particularism (MEP), an approach partly inspired by Karl Jaspers’ distinction between explanation and understanding. On this account there are multiple idiosyncratic pathways to cognitive and behavioural radicalisation, and the actions and motivations of terrorists can only be understood (rather than explained) (...) by engaging with their subjectivity in a way that depends on a degree of empathy. Scepticism is expressed about attempts to model radicalisation and predict political violence. This scepticism is based on reflections concerning the nature of complex particulars. The implications of MEP for counterterrorism are briefly discussed. (shrink)

La présente contribution analyse les deux risques auxquels sont confrontés l’administration pénitentiaire et son personnel, les surveillants notamment, dans leur lutte contre la radicalisation : le risque de la protection insuffisante de la société face à des conversions non repérées et susceptibles d’aboutir à des actes violents de type terroriste, d’une part, et, d’autre part, le risque du signalement systématique pouvant conduire au renforcement du sentiment de discrimination chez certains détenus et, paradoxalement, constituer un terrain favorable au développement de (...) la radicalisation violente. Pour dépasser ces deux risques, il est proposé, à partir de données de terrain, une application équilibrée du principe de précaution qui devrait reposer sur une meilleure formation des personnels par la pratique, entre autres, de l’interprétation croisée. (shrink)

ABSTRACTThe concepts of radicalisation and de-radicalisation are primarily defined by the assumption they make that there is a causal relationship between ideas and action. However, the causal role of ideas in informing behaviour has been strongly contested and has thus far eluded and undermined radicalisation and de-radicalisation conceptually and practically. The following article provides a theoretical basis for identifying the causal relationship between ideas and action through Margaret Archer’s critical realist ontology. Drawing on fieldwork conducted in (...) Northern Ireland, the article identifies processes of ideational causal reproduction and morphogenesis in the Provisional Irish Republican Army’s thinking on armed struggle during its transition away from armed violence. It argues that the adoption of the Armalite and Ballot Box strategy in the 1980s introduced a contradiction in the movement’s ideology and that the movement was pressured to address this contradiction through three corrective cycles throughout the peace-process, subsequently softening its position on armed struggle. (shrink)

This article is a set of reflections on the question: ‘what is completely new in algorithmic governmentality compared to capitalism and neoliberalism?’ The following text is thus some preliminary, temporary and definitively uncertain intuitions in response to this question.

This article is a set of reflections on the question: ‘what is completely new in algorithmic governmentality compared to capitalism and neoliberalism?’ The following text is thus some preliminary, temporary and definitively uncertain intuitions in response to this question.

ABSTRACTAnalytic philosophy is often associated with a physicalistic naturalism that privileges natural-scientific modes of explanation. Nevertheless there has since the 1980s been a heterodox, somewhat subterranean trend within analytic philosophy that seeks to articulate a more expansive, ‘non-reductive‘ conception of nature. This trend can be traced back to P.F. Strawson’s 1985 book Skepticism and Naturalism: Some Varieties. However, Strawson has long been ignored in the literature around ‘soft naturalism’ – especially in comparison to John McDowell. One of the reasons for (...) this is that Strawson’s account of soft naturalism is not often viewed as particularly plausible – it has come in for heavy criticism from the likes of Sebastian Gardner and Robert Stern. In this paper, I argue that Strawson’s soft naturalism ought to be re-assessed: that his critics can be refuted, and that his naturalism remains a compelling alternative to the likes of McDowell’s. I attempt this through a ‘radicalisation’ of the modest Strawson’s position, demonstrating that his naturalism has implicit in it something like Marx’s conception of human ‘species-being’. (shrink)

Originally proposed by John Rawls, the idea of reasoning from conjecture is popular among the proponents of political liberalism in normative political theory. Reasoning from conjecture consists in discussing with fellow citizens who are attracted to illiberal and antidemocratic ideas by focusing on their religious or otherwise comprehensive doctrines, attempting to convince them that such doctrines actually call for loyalty to liberal democracy. Our goal is to criticise reasoning from conjecture as a tool aimed at persuasion and, in turn, at (...) improving the stability of liberal democratic institutions. To pursue this goal, we use as case study real-world efforts to counter-radicalise at-risk Muslim citizens, which, at first glance, reasoning from conjecture seems well-placed to contribute to. This case study helps us to argue that the supporters of reasoning from conjecture over-intellectualise opposition to liberal democracy and what societies can do to counter it. Specifically, they (i) underestimate how few members of society can effectively perform reasoning from conjecture; (ii) overlook that the burdens of judgement, a key notion for political liberals, highlight how dim the prospects of reasoning from conjecture are and (iii) do not pay attention to the causes of religious persons’ opposition to liberal democracy. However, not everything is lost for political liberals, provided that they redirect attention to different and under-researched resources contained in Rawls’s theory. In closing, we briefly explain how such resources are much better placed than reasoning from conjecture to provide guidance relative to counter-radicalisation in societies (i) populated by persons who do not generally hold anything close to a fully worked out and internally consistent comprehensive doctrine and (ii) where political institutions should take responsibility for at least part of the existing alienation from liberal democratic values. (shrink)

This publication articulated in three parts, and twelve chapters endeavours to engage with the complex negative emotions and consequent phenomenon of self-deceit, radicalisation and extremism. First part: Emotions as Lines of Demarcation or Guidelines to Our Self. The Psychodynamic Surrounding of our Intentional Self; second part: Case Studies of Some Concrete Societal Encapsulations of the Negative Passions; and third part: Resisting the Colonisation of Tyrannical Affections. Possible Paths of Mitigating Radicalisation and Extremism. What kind of educational responses can (...) be given to extremist claims of territory, identity, resources, power, and interpretations? How can a dialogue on unifying ethical principles and values aid in developing common grounds for preventing radical and extremist excesses? With authors from three continents, this publication endeavours to not only ask the uncomfortable questions with regard to the exteriorisation of human emotive predispositions and inclinations to ostracize, stigmatise and discriminate. The exit door from the extreme is also clearly presented, through four contributions, notably the interplay of Charvaka philosophy, Sikh wisdom on balanced forms of engagement with strong emotions. (shrink)

What exactly do we mean when we talk about fundamental British values? Further, what defines Britishness and has this remained a static concept over time? How have recent changes to legislation and policy repositioned the way teachers engage with British values and how has it affected their status in the private and public spheres of their lives? This illuminating book sets out to address these questions, providing a historical account of how national identity in Britain has developed over time and (...) an overview of the status that teachers currently hold. As the book focuses on British education, it will be most relevant for professionals working in the UK context, however international readers will undoubtedly be interested in how national identity can develop and how the role of the educator progresses to reflect these changes. (shrink)

Lesdits « radicalisés » ne sont pas exceptionnels. Ce sont principalement des adolescents dont la complexité des trajectoires individuelles et familiales peut entraver la nécessaire séparation d’avec l’enfance pour se construire un devenir adulte. La clinique nous fait découvrir la multiplicité des stratégies possibles de l’adolescent prisonnier de ce dilemme. L’article analyse le cas d’une jeune fille aux prises d’un héritage familial traumatique et de sa propre régression archaïque, qui tente une séparation physique avec le vœu inconscient de parvenir à (...) se séparer enfin psychiquement. Mais les séparations physiques, même radicales, ne favorisent, au contraire, que séparation sans séparation. (shrink)

Les jeunes « radicalisés » sont confrontés à des mouvements de questionnements internes et externes, comme grand nombre d’adolescents, sur leur filiation, leur identité. Leur engagement dans cet horizon guerrier s’inscrit autour de menaces psychiques inexorables face à des impensés dans leur histoire individuelle et collective. Appuyé par une méthodologie complémentariste, l’article analyse la situation de deux jeunes hommes confrontés à des reviviscences traumatiques de non-dits familiaux et la réactivation de mouvements internes et externes non maîtrisables. Malgré la tentative de (...) maîtriser ces menaces, la radicalité semble renvoyer à une violence sociale et politique menaçante. (shrink)

À partir de leur expérience de psychologues dans le champ de la prévention de la radicalité, les auteurs formulent des hypothèses concernant les fonctions psychiques de la radicalisation pour des adolescentes en grande souffrance psychique ayant subi des traumatismes intra et intergénérationnels. Les auteurs évoquent tout particulièrement les cas de jeunes filles pour qui la radicalisation serait une tentative de résolution identitaire en lien avec des traumatismes touchant les liens mère/fille. Ces hypothèses théorico-cliniques et l’analyse des souffrances psychiques (...) et des troubles manifestés conduisent les auteurs à ouvrir sur des préconisations en matière d’aide à apporter. (shrink)

À partir de leur expérience de psychologues dans le champ de la prévention de la radicalité, les auteurs formulent des hypothèses concernant les fonctions psychiques de la radicalisation pour des adolescentes en grande souffrance psychique ayant subi des traumatismes intra et intergénérationnels. Les auteurs évoquent tout particulièrement les cas de jeunes filles pour qui la radicalisation serait une tentative de résolution identitaire en lien avec des traumatismes touchant les liens mère/fille. Ces hypothèses théorico-cliniques et l’analyse des souffrances psychiques (...) et des troubles manifestés conduisent les auteurs à ouvrir sur des préconisations en matière d’aide à apporter. (shrink)

The practice of religions and spirituality is common in Africa. In many ways, religion may be considered as a routine of life, living and practising it either as inherited or borrowed. Religious pluralism is a reality in Africa, dating back to the 1st century up to the 19th century when Africa became a bedrock of traders and colonisers both from Europe and Asia. The paper explores plural religiosity with a view to developing a conducive atmosphere that may promote a suitable (...) inter-religious dialogue in Africa. Largely, the most pronounced and practised religions are Christianity symbolised by the cross, Islam symbolised by the crescent, and African indigenous religion that does not have a common symbol nor sacred scriptures. We note that, for generations, religions have caused division among communities, but have in the recent years developed the quest to create good relations and dialogue with each other. Because of the diverse nature of insecurity in Africa, it is hoped that inter-religious dialogue may cause community cohesion, integration, inclusivity, and co-existence. In the wake of different types of inter-religious dialogue that are globally being researched, this paper suggests a specific inter-religious dialogue that Africans can exercise: ‘dialogue for life’. Contribution: Inter-religious dialogue for life is contextual in that, it touches upon the life situations of ordinary people in society. The author argues that, by embracing it religiously, inter-religious dialogue for life shall address crucial issues such as poverty, radicalisation, terrorism, climate change, bad governance, and human trafficking that adversely affect African society. (shrink)

L’article se propose d’explorer l’univers des facultés de droit sous la République de Weimar, que les contemporains jugent en « crise ». Cette perception renvoie tout d’abord aux difficultés d’adaptation d’un enseignement qui est de plus en plus écartelé entre les exigences de la science (transmettre une compréhension historique de l’évolution du droit) et celles de la pratique (préparer les étudiants au monde professionnel par une connaissance du droit en vigueur) : l’Université apparaît ainsi comme un lieu de confrontation entre (...) professeurs et autorités étatiques pour le contrôle du cursus juridique. Par ailleurs, dans un contexte de grande expansion des effectifs étudiants, les facultés de droit ne connaissent pas de démocratisation de leur public et restent le domaine des élites traditionnelles ; de ce fait, elles semblent en décalage avec leur époque et continuent de former un univers passéiste que conforte l’engagement des étudiants dans des corporations traditionnelles. Ce mode de socialisation explique leur radicalisation dans le camp antirépublicain dès les années 1920. (shrink)

This chapter contains sections titled: Introduction Cosmopolitanism and the Rights of Man: The Radicalisation of Natural Law Cosmopolitanism and Social Theory: The Preservation and Transcendence of Natural Law Cosmopolitanism and Human Rights: The Dialectics of Progress Cosmopolitanism and the Crisis of Human Rights: The Turn to Judgment Acknowledgments References.

En radicalisant le projet d'une phénoménologie de l'affectivité, en interrogeant l'abîme intérieur de l'éprouver, et en y resaissisant la source de toute création possible, cet ouvrage fait de la question du pâtir le point de départ d'une nouvelle théorie de l'agir.

Michel Henry radicalises phenomenology by putting forward the idea of a double manifestation: the “Truth of Life” and “truth of the world.” For Henry, the world turns out to be empty of Life. To find its essence, the self must dive completely inward, away from the exterior movements of intentionality. Hence, Life, or God, for Henry, lies in non-intentional, immanent self-experience, which is felt and yet remains invisible, in an absolutist sense, as an a priori condition of all conscious experience. (...) In Christian theology, the doctrine of the Trinity illuminates the distinction between the immanent Trinity (God’s self-relation) and the economic workings of the Trinity (God-world relation). However, the mystery of God’s inmost being and the economy of salvation are here understood as inseparable. In light of this, the paper aims to: 1) elucidate the significance of Henry’s engagement with the phenomenological tradition and his proposal of a phenomenology of Life which advocates an immanent auto-affection, radically separate from the ek-static nature of intentionality, and 2) confront the division between Life and world in Henry’s Christian phenomenology and its discordancy with the doctrine of the Trinity, as the latter attests to the harmonious unity that subsists between inner life and the world. (shrink)

The Concept of Time presents the reconstructed text of a lecture delivered by Martin Heidegger to the Marburg Theological Society in 1924. It offers a fascinating insight into the developmental years leading up to the publication, in 1927, of his magnum opus Being and Time, itself one of the most influential philosophical works this century. In The Concept of Time Heidegger introduces many of the central themes of his analyses of human existence which were subsequently incorporated into Being and Time, (...) themes such as Dasein, Being-in-the-world, everydayness, disposition, care, authenticity, death, uncanniness, temporality and historicity. Starting out by asking: What is time?, Heidegger proceeds to radicalise the concept of time and our relation to it, ending with the question: Are we ourselves time? Am I time? (shrink)

Educators are central to the implementation of Britain’s Prevent Strategy, through the ‘Prevent duty’. This mandatory reporting responsibility, shared with professional practitioners in health and welfare, requires educators to spot and refer individual students potentially ‘vulnerable to’ or ‘at risk’ of radicalisation. The Prevent duty explicitly instructs educators and educational institutions to understand this responsibility as ‘safeguarding’ and to operationalise it through existing safeguarding paradigms and mechanisms, an approach mirrored by other Western countries. This framing of terrorism prevention as (...) ‘safeguarding’ within education, health and welfare has come under strong criticism from scholars who see it both as a perversion and as a securitisation of ‘traditional’ safeguarding. There has been too little consideration of what ‘safeguarding’ represents within modern education and how coherently, therefore, terrorism prevention approaches such as the Prevent duty fit. The article contributes to addressing this deficit, arguing that safeguarding within modern education is a form of anticipatory security, an approach of ‘new public management’, which sees anticipating and preventing risk to students as a core responsibility for all professionals. In this way, the article argues that counter-terrorism prevention responsibilities for educators, such as Britain’s Prevent duty, are entirely consistent with broader, pre-existing safeguarding paradigms within education. (shrink)

Deleuze's readings of Hume, Spinoza, Bergson and Nietzsche respond to philosophical critiques of classical and modern empiricism. However, Deleuze's arguments against those critiques - by Kant, Hegel, Husserl and Heidegger - consolidate the philosophy of immanence that can be called 'transcendental empiricism'. Marc Rolli offers us a detailed examination of Gilles Deleuze's philosophy of transcendental empiricism. He demonstrates that Deleuze takes up and radicalises the empiricist school of thought developing a systematic alternative to the mainstreams of modern continental philosophy.

L’asservissement des femmes privées de tous droits, humiliées et persécutées au nom de l’Islam dans le régime tout juste défunt des talibans, au-delà de sa signification locale et de la radicalisation de l’islamisme en Afghanistan et dans d’autres pays, a une signification plus générale. Il révèle, jusqu’à la caricature, à quel point le statut social et juridique des femmes..

Si, pour Heidegger, Nietzsche représente le dernier penseur de la métaphysique, ce n’est pas seulement en raison de son appartenance à la conceptualité de l’onto-théologie ni des limites intrinsèques à sa tâche d’un renversement du platonisme. La lecture des traités et des cahiers posthumes concernant la pensée de l’ Ereignis précise la critique heideggérienne et la complète par l’opposition totale à la tentative d’un élevage ( Züchtung ) de l’être humain supérieur. En effet, Heidegger voit dans la notion d’élevage la (...) fixation voire la radicalisation, à l’époque de la fabrication ( Machenschaft ), de la définition métaphysique de l’être humain comme animal rationale. Contre la Züchtung nietzschéenne, il pense la possibilité d’une préparation ( Vorbereitung ) du Da-sein, comme la plus haute transformation de l’essence humaine. Ce sont les rapports de ces deux notions, l’élevage tel qu’il apparaît dans la critique heideggerienne de Nietzsche, et le concept qu’il lui oppose, la préparation, que nous analysons dans cet article, en exposant non seulement la manière dont l’un répond à l’autre, mais également les limites de ce couple de concepts. Par là, nous cherchons d’une part à mieux comprendre la place de Nietzsche dans le projet de l’histoire de l’Être, et, d’autre part, à déterminer la portée de son dépassement. (shrink)