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This is because, given their distinctive governance structure and ability to exist over long time horizons, philanthropic institutions, unlike the nuclear family, can and should play three distinctive roles in helping a society fulfill its intergenerational obligations. First, they can be harnessed to counteract the short-termism and presentism of the democratic process, in a way that promotes the long-term interests of future generations. Second, they can supplement political institutions in fulfilling the ultimate purpose of the just savings principle, in circumstances where a regression from the steady-stage state to the accumulation stage is possible but highly unlikely. Third, they can complement political institutions in securing the reproduction of a particular form of capital—social capital—over time.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/26925187" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1e05740c0c9b1396ea9cc8d7bc5027bd" rel="nofollow" data-download="{"attachment_id":54999355,"asset_id":26925187,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54999355/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1445775" href="https://chicago.academia.edu/ChiaraCordelli">Chiara Cordelli</a><script data-card-contents-for-user="1445775" type="text/json">{"id":1445775,"first_name":"Chiara","last_name":"Cordelli","domain_name":"chicago","page_name":"ChiaraCordelli","display_name":"Chiara Cordelli","profile_url":"https://chicago.academia.edu/ChiaraCordelli?f_ri=813","photo":"https://0.academia-photos.com/1445775/518262/650484/s65_chiara.cordelli.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-26925187">+1</span><div class="hidden js-additional-users-26925187"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://stanford.academia.edu/RobReich">Rob Reich</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-26925187'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-26925187').html(); 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This is because, given their distinctive governance structure and ability to exist over long time horizons, philanthropic institutions, unlike the nuclear family, can and should play three distinctive roles in helping a society fulfill its intergenerational obligations. First, they can be harnessed to counteract the short-termism and presentism of the democratic process, in a way that promotes the long-term interests of future generations. Second, they can supplement political institutions in fulfilling the ultimate purpose of the just savings principle, in circumstances where a regression from the steady-stage state to the accumulation stage is possible but highly unlikely. Third, they can complement political institutions in securing the reproduction of a particular form of capital—social capital—over time.","downloadable_attachments":[{"id":54999355,"asset_id":26925187,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1445775,"first_name":"Chiara","last_name":"Cordelli","domain_name":"chicago","page_name":"ChiaraCordelli","display_name":"Chiara Cordelli","profile_url":"https://chicago.academia.edu/ChiaraCordelli?f_ri=813","photo":"https://0.academia-photos.com/1445775/518262/650484/s65_chiara.cordelli.jpg"},{"id":38174,"first_name":"Rob","last_name":"Reich","domain_name":"stanford","page_name":"RobReich","display_name":"Rob Reich","profile_url":"https://stanford.academia.edu/RobReich?f_ri=813","photo":"https://0.academia-photos.com/38174/605230/751735/s65_rob.reich.jpg"}],"research_interests":[{"id":46,"name":"Business 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href="https://www.academia.edu/45973603/Rejection_of_Reason_and_the_Fall_of_Empire_A_">Rejection of Reason and the Fall of Empire (A)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Islam experienced blossoming as well as waning. The Book of Allah transformed a tribal culture into an empire. The ascent of the umma was enabled by turning to revelation. The fall was triggered by the re-orientation from revelation to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_45973603" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Islam experienced blossoming as well as waning. The Book of Allah transformed a tribal culture into an empire. The ascent of the umma was enabled by turning to revelation. The fall was triggered by the re-orientation from revelation to tradition. The ways of the forefathers, recorded in the books of traditions, supplanted the Book of Allah. The turn was triggered by the request of rulers to record the prophetic traditions. As a result, tradition surpassed revelation. The turn represented a shift from an Allah-centric to a prophet-centric paradigm. The turn was assisted by the rejection of reason. The turn produced adverse effects. The rejection of reason made revelation hard to understand and follow. The repression of reason entailed the subjugation of reason to tradition in the exegesis of revelation. The reluctance to engage reason corrupted the knowledge of revelation. The corruption of knowledge extended to the corruption of the sharia. The repression of reason eroded the people’s power to reflect rationally. The repression of reason resulted in a closing of the Muslim mind. The umma’s power to think waned. The result was the corruption of exegesis, jurisprudence and the sharia. The corruption of knowledge is reflected in the proliferation of capital punishments, for example for apostasy and adultery. The proclivity to extremism is reflected in the treatment of acts of terror as “martyrdom operations” by wayward ulama. Exegesis and jurisprudence turned from reason. The rejection of reason, in particular the teaching of causation, plunged umma into stagnation. The rejection of reason was justified by portraying the use of reason to understand revelation as kufr. But Allah exhorts us to use reason to understand revelation. The rejection of reason defies the teaching of revelation. In politics, the bias against reason intensified the repression of the rationalists by Musa al-Hadi in 786. The slaughter of five-thousand philosophers was an event not unlike the Reign of Terror of the Jacobins, under Maximilien Robespierre during the French Revolution. Sixteen thousand followers of “tradition” were killed at the guillotine with the emergence of the Age of Reason, touted by the European Enlightenment, a millennium afterwards. As a result of the rejection of reason, it was harder to understand and follow revelation. The perception that “all knowledge is in the Quran” did not improve matters. This was problematic. For it automatically withheld the designation of “knowledge” from all knowledge not in the Book of Allah. This perception reflected a corruption of knowledge. It was a reflection of hubris. In response to the bewilderment triggered the prohibition of the use of reason, exegetes alleged that revelation features “ambiguous” passages. The rejection of reason severed the umma from its moorings. Furthermore, it made it hard to understand key terms as “mutashabihat,” “hikma,” and “hawa.” As a result, Muslims turned to tradition, which replaced reason for the purpose of explaining revelation. To justify the treatment of tradition as fit to “explain” revelation, tradition was treated as “revelation.” Tradition was conflated with revelation. Furthermore, treating tradition as a “judge” of revelation reversed the relation of revelation and tradition. The word of God was subordinated to the words of persons. The designation of tradition as “revelation” transformed Islam into “traditional Islam.” The abrogation of the verses of reconciliation by the ayah as-sayf transformed Islam into Islamism. It is necessary to restore revelation to its pre-eminence in relation to tradition, to rehabilitate reason, and to ensure that all legislation is in accord with revelation. The disintegration of the empire was triggered by the re-orientation from revelation to tradition. The turn was expedited by the repression of reason.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/45973603" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="99c914f271fa51c29e572627b6bd9beb" rel="nofollow" data-download="{"attachment_id":120346486,"asset_id":45973603,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/120346486/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2644808" href="https://utoronto.academia.edu/LeslieTerebessy">Leslie Terebessy</a><script data-card-contents-for-user="2644808" type="text/json">{"id":2644808,"first_name":"Leslie","last_name":"Terebessy","domain_name":"utoronto","page_name":"LeslieTerebessy","display_name":"Leslie Terebessy","profile_url":"https://utoronto.academia.edu/LeslieTerebessy?f_ri=813","photo":"https://0.academia-photos.com/2644808/842515/35075059/s65_leslie.terebessy.jpg"}</script></span></span></li><li class="js-paper-rank-work_45973603 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="45973603"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 45973603, container: ".js-paper-rank-work_45973603", }); 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The Book of Allah transformed a tribal culture into an empire. The ascent of the umma was enabled by turning to revelation. The fall was triggered by the re-orientation from revelation to tradition. The ways of the forefathers, recorded in the books of traditions, supplanted the Book of Allah. The turn was triggered by the request of rulers to record the prophetic traditions. As a result, tradition surpassed revelation. The turn represented a shift from an Allah-centric to a prophet-centric paradigm. The turn was assisted by the rejection of reason. The turn produced adverse effects. The rejection of reason made revelation hard to understand and follow. The repression of reason entailed the subjugation of reason to tradition in the exegesis of revelation. The reluctance to engage reason corrupted the knowledge of revelation. The corruption of knowledge extended to the corruption of the sharia. The repression of reason eroded the people’s power to reflect rationally. The repression of reason resulted in a closing of the Muslim mind. The umma’s power to think waned. The result was the corruption of exegesis, jurisprudence and the sharia. The corruption of knowledge is reflected in the proliferation of capital punishments, for example for apostasy and adultery. The proclivity to extremism is reflected in the treatment of acts of terror as “martyrdom operations” by wayward ulama. Exegesis and jurisprudence turned from reason. The rejection of reason, in particular the teaching of causation, plunged umma into stagnation. The rejection of reason was justified by portraying the use of reason to understand revelation as kufr. But Allah exhorts us to use reason to understand revelation. The rejection of reason defies the teaching of revelation. In politics, the bias against reason intensified the repression of the rationalists by Musa al-Hadi in 786. The slaughter of five-thousand philosophers was an event not unlike the Reign of Terror of the Jacobins, under Maximilien Robespierre during the French Revolution. Sixteen thousand followers of “tradition” were killed at the guillotine with the emergence of the Age of Reason, touted by the European Enlightenment, a millennium afterwards. As a result of the rejection of reason, it was harder to understand and follow revelation. The perception that “all knowledge is in the Quran” did not improve matters. This was problematic. For it automatically withheld the designation of “knowledge” from all knowledge not in the Book of Allah. This perception reflected a corruption of knowledge. It was a reflection of hubris. In response to the bewilderment triggered the prohibition of the use of reason, exegetes alleged that revelation features “ambiguous” passages. The rejection of reason severed the umma from its moorings. Furthermore, it made it hard to understand key terms as “mutashabihat,” “hikma,” and “hawa.” As a result, Muslims turned to tradition, which replaced reason for the purpose of explaining revelation. To justify the treatment of tradition as fit to “explain” revelation, tradition was treated as “revelation.” Tradition was conflated with revelation. Furthermore, treating tradition as a “judge” of revelation reversed the relation of revelation and tradition. The word of God was subordinated to the words of persons. The designation of tradition as “revelation” transformed Islam into “traditional Islam.” The abrogation of the verses of reconciliation by the ayah as-sayf transformed Islam into Islamism. It is necessary to restore revelation to its pre-eminence in relation to tradition, to rehabilitate reason, and to ensure that all legislation is in accord with revelation. The disintegration of the empire was triggered by the re-orientation from revelation to tradition. 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This paper consists of three parts: in the first... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_22087078" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Philosophy today is no longer satisfied with the critique of the state, nor with developing an apology for the state: rather its contemporary task is to invent a new concept of the state.<br />This paper consists of three parts: in the first I focus on Badiou's apparently teleological definition of the state so as to extract its parameters of action. The second part recounts an episode of state-‐building on the part of provincial Jacobins during the French revolution. In the third part of the paper I construct a theatrical concept of the state on the basis of my theory of politics as an action-‐zone.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/22087078" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="bec45d1185dd5902d45a6cce0d73056d" rel="nofollow" data-download="{"attachment_id":42760099,"asset_id":22087078,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/42760099/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6666945" href="https://aup.academia.edu/OliverFeltham">Oliver Feltham</a><script data-card-contents-for-user="6666945" type="text/json">{"id":6666945,"first_name":"Oliver","last_name":"Feltham","domain_name":"aup","page_name":"OliverFeltham","display_name":"Oliver Feltham","profile_url":"https://aup.academia.edu/OliverFeltham?f_ri=813","photo":"https://0.academia-photos.com/6666945/2634616/12943076/s65_oliver.feltham.jpg"}</script></span></span></li><li class="js-paper-rank-work_22087078 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="22087078"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 22087078, container: ".js-paper-rank-work_22087078", }); 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The second part recounts an episode of state-‐building on the part of provincial Jacobins during the French revolution. In the third part of the paper I construct a theatrical concept of the state on the basis of my theory of politics as an action-‐zone.","downloadable_attachments":[{"id":42760099,"asset_id":22087078,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6666945,"first_name":"Oliver","last_name":"Feltham","domain_name":"aup","page_name":"OliverFeltham","display_name":"Oliver Feltham","profile_url":"https://aup.academia.edu/OliverFeltham?f_ri=813","photo":"https://0.academia-photos.com/6666945/2634616/12943076/s65_oliver.feltham.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":16209,"name":"Alain Badiou","url":"https://www.academia.edu/Documents/in/Alain_Badiou?f_ri=813","nofollow":true},{"id":22547,"name":"Social and Political Philosophy","url":"https://www.academia.edu/Documents/in/Social_and_Political_Philosophy?f_ri=813","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1607505" data-work_id="1607505" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1607505/Aid_to_Burdened_Societies">Aid to Burdened Societies</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1607505" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a 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Theory</a>, <script data-card-contents-for-ri="1166" type="text/json">{"id":1166,"name":"International Relations Theory","url":"https://www.academia.edu/Documents/in/International_Relations_Theory?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1696" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Theory">Political Theory</a>, <script data-card-contents-for-ri="1696" type="text/json">{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="19484" rel="nofollow" href="https://www.academia.edu/Documents/in/John_Rawls">John Rawls</a><script data-card-contents-for-ri="19484" type="text/json">{"id":19484,"name":"John Rawls","url":"https://www.academia.edu/Documents/in/John_Rawls?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: 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class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9265531" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2ad27bc357cdaf5857a4989e18b55f6a" rel="nofollow" data-download="{"attachment_id":35756748,"asset_id":9265531,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35756748/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa 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data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1258" rel="nofollow" href="https://www.academia.edu/Documents/in/Romanticism">Romanticism</a>, <script data-card-contents-for-ri="1258" type="text/json">{"id":1258,"name":"Romanticism","url":"https://www.academia.edu/Documents/in/Romanticism?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10191" rel="nofollow" href="https://www.academia.edu/Documents/in/Justice">Justice</a>, <script data-card-contents-for-ri="10191" type="text/json">{"id":10191,"name":"Justice","url":"https://www.academia.edu/Documents/in/Justice?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="12859" rel="nofollow" href="https://www.academia.edu/Documents/in/Theories_of_Justice">Theories of Justice</a><script data-card-contents-for-ri="12859" type="text/json">{"id":12859,"name":"Theories of Justice","url":"https://www.academia.edu/Documents/in/Theories_of_Justice?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=9265531]'), work: {"id":9265531,"title":"L'idea di giustizia in Ugo Foscolo","created_at":"2014-11-12T00:07:27.844-08:00","url":"https://www.academia.edu/9265531/Lidea_di_giustizia_in_Ugo_Foscolo?f_ri=813","dom_id":"work_9265531","summary":null,"downloadable_attachments":[{"id":35756748,"asset_id":9265531,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":232772,"first_name":"Mario","last_name":"Ricciardi","domain_name":"unimi","page_name":"MarioRicciardi","display_name":"Mario Ricciardi","profile_url":"https://unimi.academia.edu/MarioRicciardi?f_ri=813","photo":"https://0.academia-photos.com/232772/51397/20914180/s65_mario.ricciardi.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":1258,"name":"Romanticism","url":"https://www.academia.edu/Documents/in/Romanticism?f_ri=813","nofollow":true},{"id":10191,"name":"Justice","url":"https://www.academia.edu/Documents/in/Justice?f_ri=813","nofollow":true},{"id":12859,"name":"Theories of Justice","url":"https://www.academia.edu/Documents/in/Theories_of_Justice?f_ri=813","nofollow":true},{"id":19820,"name":"Literature and Philosophy","url":"https://www.academia.edu/Documents/in/Literature_and_Philosophy-20?f_ri=813"},{"id":23424,"name":"Philosophy and Literature","url":"https://www.academia.edu/Documents/in/Philosophy_and_Literature?f_ri=813"},{"id":34137,"name":"Ugo Foscolo","url":"https://www.academia.edu/Documents/in/Ugo_Foscolo?f_ri=813"},{"id":64478,"name":"Italian Political Thought","url":"https://www.academia.edu/Documents/in/Italian_Political_Thought?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_28018896" data-work_id="28018896" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/28018896/Rescaling_the_local_Multi_academy_trusts_private_monopoly_and_statecraft_in_England">Rescaling the local: Multi-academy trusts, private monopoly and statecraft in England</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">To cite: Wilkins, A. 2017. Rescaling the local: Multi-academy trusts, private monopoly and statecraft in England. Journal of Educational Administration and History, 49 (2), 171-185 For the past six years successive UK governments in... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_28018896" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">To cite:<br />Wilkins, A. 2017. Rescaling the local: Multi-academy trusts, private monopoly and statecraft in England. Journal of Educational Administration and History, 49 (2), 171-185<br /><br />For the past six years successive UK governments in England have introduced reforms intended to usher in less aggregated, top-down, bureaucratically overloaded models of service delivery as well as secure conditions for greater school autonomy.  Yet the ‘hollowing out’ of local government has not resulted in less bureaucracy on the ground or less regulation from above, nor has it diminished hierarchy as an organising principle of education governance.  In some cases, monopolies and monopolistic practices dominated by powerful bureaucracies and professional groups persist, albeit realised through the involvement of new actors and organisations from business and philanthropy.  In this paper I adopt a governmentality perspective to explore the political significance of large multi-academy trusts (MATs) – private sponsors contracted by central government to run publicly funded schools – to the generation of new scalar hierarchies and accountability infrastructures that assist in bringing the gaze of government to bear upon the actions of schools that are otherwise less visible under local government management.  On this account, it is argued, MATs are integral to statecraft and the invention and assemblage of particular apparatuses for intervening upon specific organisations, spaces and peoples.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/28018896" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d020537b94b593a078c05b01b7e11e79" rel="nofollow" data-download="{"attachment_id":103573744,"asset_id":28018896,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/103573744/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="303988" href="https://goldsmiths.academia.edu/AndrewWilkins">Andrew W Wilkins</a><script data-card-contents-for-user="303988" type="text/json">{"id":303988,"first_name":"Andrew","last_name":"Wilkins","domain_name":"goldsmiths","page_name":"AndrewWilkins","display_name":"Andrew W Wilkins","profile_url":"https://goldsmiths.academia.edu/AndrewWilkins?f_ri=813","photo":"https://0.academia-photos.com/303988/61270/35413933/s65_andrew.wilkins.jpg"}</script></span></span></li><li class="js-paper-rank-work_28018896 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="28018896"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 28018896, container: ".js-paper-rank-work_28018896", }); 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& VIEIRA (2019). Necropolítica da memória escrava no Brasil pós-abolição. Tempo & Argumento (UDESC)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">A partir dos usos necropolíticos da memória escrava no Brasil pós-abolição, este ensaio analisa a figura do escravo como um ponto de singularização e acúmulo de uma série de tecnologias de poder (soberanas, pré, proto e... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38819056" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">A partir dos usos necropolíticos da memória escrava no Brasil pós-abolição, este ensaio analisa a figura do escravo como um ponto de singularização e acúmulo de uma série de tecnologias de poder (soberanas, pré, proto e ultradisciplinares, bio e necropolíticas) que poderiam oferecer uma grade de inteligibilidade para compreender a governamentalidade colonial e suas relações paradoxais com a abolição e a liberdade. Convocando as relações entre memória, história e intempestivo, e por meio da articulação entre textos do pensamento político ocidental antigo, moderno e contemporâneo, propomos descrever de forma interdisciplinar as relações entre o escravo e o fundamento da autoridade política como lógica de necropoder subterrânea que atravessa as figuras aparentemente díspares do escravo, do imigrante europeu, do trabalhador livre e do empresário de si neoliberal. Conclui-se que o desaparecimento da forma-escravo antiga e colonial não determina o fim da lógica escravista, mas sua difusão generalizada na figura de um escravo informe a que os trabalhadores livres, empresários de si mesmos e imigrantes dão consistência hoje.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38819056" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b96c51cae25415cf199a42708855011f" rel="nofollow" data-download="{"attachment_id":58911691,"asset_id":38819056,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58911691/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="4155964" rel="nofollow" href="https://uepg.academia.edu/MuriloCorr%C3%AAa">Murilo Duarte Costa Corrêa</a><script data-card-contents-for-user="4155964" type="text/json">{"id":4155964,"first_name":"Murilo","last_name":"Duarte Costa Corrêa","domain_name":"uepg","page_name":"MuriloCorrêa","display_name":"Murilo Duarte Costa Corrêa","profile_url":"https://uepg.academia.edu/MuriloCorr%C3%AAa?f_ri=813","photo":"https://0.academia-photos.com/4155964/1619602/53746345/s65_murilo.corr_a.jpeg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-38819056">+1</span><div class="hidden js-additional-users-38819056"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://uepg.academia.edu/Cain%C3%A3DomitVieira">Cainã Domit Vieira</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-38819056'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-38819056').html(); 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container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_38819056 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="38819056"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38819056; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38819056]").text(description); $(".js-view-count-work_38819056").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38819056").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38819056"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">20</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="188" rel="nofollow" href="https://www.academia.edu/Documents/in/Cultural_Studies">Cultural Studies</a>, <script data-card-contents-for-ri="188" type="text/json">{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="802" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Economy">Political Economy</a>, <script data-card-contents-for-ri="802" type="text/json">{"id":802,"name":"Political Economy","url":"https://www.academia.edu/Documents/in/Political_Economy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1696" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Theory">Political Theory</a><script data-card-contents-for-ri="1696" type="text/json">{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38819056]'), work: {"id":38819056,"title":"CORREA \u0026 VIEIRA (2019). Necropolítica da memória escrava no Brasil pós-abolição. Tempo \u0026 Argumento (UDESC)","created_at":"2019-04-15T14:53:14.163-07:00","url":"https://www.academia.edu/38819056/CORREA_and_VIEIRA_2019_Necropol%C3%ADtica_da_mem%C3%B3ria_escrava_no_Brasil_p%C3%B3s_aboli%C3%A7%C3%A3o_Tempo_and_Argumento_UDESC_?f_ri=813","dom_id":"work_38819056","summary":"A partir dos usos necropolíticos da memória escrava no Brasil pós-abolição, este ensaio analisa a figura do escravo como um ponto de singularização e acúmulo de uma série de tecnologias de poder (soberanas, pré, proto e ultradisciplinares, bio e necropolíticas) que poderiam oferecer uma grade de inteligibilidade para compreender a governamentalidade colonial e suas relações paradoxais com a abolição e a liberdade. Convocando as relações entre memória, história e intempestivo, e por meio da articulação entre textos do pensamento político ocidental antigo, moderno e contemporâneo, propomos descrever de forma interdisciplinar as relações entre o escravo e o fundamento da autoridade política como lógica de necropoder subterrânea que atravessa as figuras aparentemente díspares do escravo, do imigrante europeu, do trabalhador livre e do empresário de si neoliberal. Conclui-se que o desaparecimento da forma-escravo antiga e colonial não determina o fim da lógica escravista, mas sua difusão generalizada na figura de um escravo informe a que os trabalhadores livres, empresários de si mesmos e imigrantes dão consistência hoje.","downloadable_attachments":[{"id":58911691,"asset_id":38819056,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":4155964,"first_name":"Murilo","last_name":"Duarte Costa Corrêa","domain_name":"uepg","page_name":"MuriloCorrêa","display_name":"Murilo Duarte Costa Corrêa","profile_url":"https://uepg.academia.edu/MuriloCorr%C3%AAa?f_ri=813","photo":"https://0.academia-photos.com/4155964/1619602/53746345/s65_murilo.corr_a.jpeg"},{"id":39573937,"first_name":"Cainã","last_name":"Domit Vieira","domain_name":"uepg","page_name":"CainãDomitVieira","display_name":"Cainã Domit Vieira","profile_url":"https://uepg.academia.edu/Cain%C3%A3DomitVieira?f_ri=813","photo":"https://0.academia-photos.com/39573937/19174883/91911344/s65_cain_.domit_vieira.jpg"}],"research_interests":[{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies?f_ri=813","nofollow":true},{"id":802,"name":"Political Economy","url":"https://www.academia.edu/Documents/in/Political_Economy?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813","nofollow":true},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=813"},{"id":3827,"name":"Brazilian Studies","url":"https://www.academia.edu/Documents/in/Brazilian_Studies?f_ri=813"},{"id":4195,"name":"Cultural Theory","url":"https://www.academia.edu/Documents/in/Cultural_Theory?f_ri=813"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=813"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics?f_ri=813"},{"id":6283,"name":"History of Slavery","url":"https://www.academia.edu/Documents/in/History_of_Slavery?f_ri=813"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=813"},{"id":8302,"name":"Gilles Deleuze","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze?f_ri=813"},{"id":9535,"name":"Giorgio Agamben","url":"https://www.academia.edu/Documents/in/Giorgio_Agamben?f_ri=813"},{"id":9821,"name":"Brazil","url":"https://www.academia.edu/Documents/in/Brazil?f_ri=813"},{"id":11452,"name":"Memory Studies","url":"https://www.academia.edu/Documents/in/Memory_Studies?f_ri=813"},{"id":11483,"name":"Cultural Memory","url":"https://www.academia.edu/Documents/in/Cultural_Memory?f_ri=813"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=813"},{"id":18130,"name":"John Locke","url":"https://www.academia.edu/Documents/in/John_Locke?f_ri=813"},{"id":38098,"name":"Montesquieu","url":"https://www.academia.edu/Documents/in/Montesquieu?f_ri=813"},{"id":392175,"name":"Achille Mbembe","url":"https://www.academia.edu/Documents/in/Achille_Mbembe?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44968132" data-work_id="44968132" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44968132/The_Roots_of_Slovak_Utopianism_and_Utopian_Concepts_of_1848">The Roots of Slovak Utopianism and Utopian Concepts of 1848</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Slovak utopianism (and specific social and political philosophy) of the 19th century are unique topics for philosophical research that can be useful especially in an international context. The aim of the research is, using the comparative... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44968132" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Slovak utopianism (and specific social and political philosophy) of the 19th century are unique topics for philosophical research that can be useful especially in an international context. The aim of the research is, using the comparative method, to create a basic overview of utopian concepts of the 19th century in Slovakia in order to highlight their implementation  today.  The study  consists  of  the  following  topics:  1) the  influence  of  German philosophy of history (Hegel, Herder, Schelling) on social and political conceptions of the nation and the synthesis of German philosophical influence in the Slovak  philosophical  context  (Kollár,  Šafárik, Štúr)  and  2) socio-philosophical  concepts  related to the role of Slovaks in the international context (Feješ, Daxner). The Slovak  national  utopia,  in  the  form  of  enforcing  the  cultural  and  social  rights  of  Slovaks  in  their own sovereign state, was partially fulfilled until the 20th century (by the establishment of Czechoslovakia and later by the establishment of the independent Slovak Republic). The Constitution of the Slovak Republic is the proof that originally social utopian visions, that seemed naive and impossible to achieve in the 19th century, became a reality of political practice in the 20th century.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44968132" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c92d4d12a5585f47acb99f2d7ac4d150" rel="nofollow" data-download="{"attachment_id":66090051,"asset_id":44968132,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/66090051/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="31801477" href="https://vse.academia.edu/Luk%C3%A1%C5%A1Pern%C3%BD">PhDr. Lukáš Perný, PhD.</a><script data-card-contents-for-user="31801477" type="text/json">{"id":31801477,"first_name":"PhDr. Lukáš","last_name":"Perný, PhD.","domain_name":"vse","page_name":"LukášPerný","display_name":"PhDr. Lukáš Perný, PhD.","profile_url":"https://vse.academia.edu/Luk%C3%A1%C5%A1Pern%C3%BD?f_ri=813","photo":"https://0.academia-photos.com/31801477/9444221/36588122/s65_luk_.pern_.png"}</script></span></span></li><li class="js-paper-rank-work_44968132 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44968132"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44968132, container: ".js-paper-rank-work_44968132", }); 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$(".js-view-count[data-work-id=44968132]").text(description); $(".js-view-count-work_44968132").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44968132").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44968132"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2459" rel="nofollow" href="https://www.academia.edu/Documents/in/Social_Philosophy">Social Philosophy</a>, <script data-card-contents-for-ri="2459" type="text/json">{"id":2459,"name":"Social Philosophy","url":"https://www.academia.edu/Documents/in/Social_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1122755" rel="nofollow" href="https://www.academia.edu/Documents/in/LUdovit_STur">ĽUdovít ŠTúr</a>, <script data-card-contents-for-ri="1122755" type="text/json">{"id":1122755,"name":"ĽUdovít ŠTúr","url":"https://www.academia.edu/Documents/in/LUdovit_STur?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="3388898" rel="nofollow" href="https://www.academia.edu/Documents/in/J%C3%A1n_Koll%C3%A1r">Ján Kollár</a><script data-card-contents-for-ri="3388898" type="text/json">{"id":3388898,"name":"Ján Kollár","url":"https://www.academia.edu/Documents/in/J%C3%A1n_Koll%C3%A1r?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44968132]'), work: {"id":44968132,"title":"The Roots of Slovak Utopianism and Utopian Concepts of 1848","created_at":"2021-01-24T13:13:29.044-08:00","url":"https://www.academia.edu/44968132/The_Roots_of_Slovak_Utopianism_and_Utopian_Concepts_of_1848?f_ri=813","dom_id":"work_44968132","summary":"Slovak utopianism (and specific social and political philosophy) of the 19th century are unique topics for philosophical research that can be useful especially in an international context. The aim of the research is, using the comparative method, to create a basic overview of utopian concepts of the 19th century in Slovakia in order to highlight their implementation today. The study consists of the following topics: 1) the influence of German philosophy of history (Hegel, Herder, Schelling) on social and political conceptions of the nation and the synthesis of German philosophical influence in the Slovak philosophical context (Kollár, Šafárik, Štúr) and 2) socio-philosophical concepts related to the role of Slovaks in the international context (Feješ, Daxner). The Slovak national utopia, in the form of enforcing the cultural and social rights of Slovaks in their own sovereign state, was partially fulfilled until the 20th century (by the establishment of Czechoslovakia and later by the establishment of the independent Slovak Republic). The Constitution of the Slovak Republic is the proof that originally social utopian visions, that seemed naive and impossible to achieve in the 19th century, became a reality of political practice in the 20th century.","downloadable_attachments":[{"id":66090051,"asset_id":44968132,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":31801477,"first_name":"PhDr. Lukáš","last_name":"Perný, PhD.","domain_name":"vse","page_name":"LukášPerný","display_name":"PhDr. Lukáš Perný, PhD.","profile_url":"https://vse.academia.edu/Luk%C3%A1%C5%A1Pern%C3%BD?f_ri=813","photo":"https://0.academia-photos.com/31801477/9444221/36588122/s65_luk_.pern_.png"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":2459,"name":"Social Philosophy","url":"https://www.academia.edu/Documents/in/Social_Philosophy?f_ri=813","nofollow":true},{"id":1122755,"name":"ĽUdovít ŠTúr","url":"https://www.academia.edu/Documents/in/LUdovit_STur?f_ri=813","nofollow":true},{"id":3388898,"name":"Ján Kollár","url":"https://www.academia.edu/Documents/in/J%C3%A1n_Koll%C3%A1r?f_ri=813","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_53398419" data-work_id="53398419" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/53398419/_Bestiario_de_la_transgresi%C3%B3n_De_Histoire_de_loeil_a_Documents_Apuntes_sobre_el_pensamiento_del_primer_Georges_Bataille_">"Bestiario de la transgresión.De Histoire de l'oeil a Documents. Apuntes sobre el pensamiento del primer Georges Bataille."</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Libro dedicado al pensamiento de Bataille, incluyendo en primer lugar un importante texto inédito hasta ahora en español (una conferencia sobre el juego y el placer no incluida en las Obras Completas publicadas en Francia). A través de... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_53398419" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Libro dedicado al pensamiento de Bataille, incluyendo en primer lugar un importante texto inédito hasta ahora en español (una conferencia sobre el juego y el placer no incluida en las Obras Completas publicadas en Francia).<br /><br />A través de sus 18 capítulos, el libro recorre el pensamiento de Georges Bataille en todas sus etapas. Pero propone también un diálogo estrecho con muchas de las temáticas tratadas por Bataille (la transgresión, la soberanía, el juego, la muerte, la experiencia interior, la filosofía, la política, el arte), procurando enfrentarlas con los más variados puntos de vista desde dentro y desde fuera de las perspectivas que en su extensa y compleja obra siguió el propio Bataille.<br /><br />Este libro tuvo su origen en un congreso en torno al pensamiento de la transgresión de Georges Bataille, celebrado en la Universidad Complutense de Madrid y coordinado por el grupo LA EUROPA DE LA ESCRITURA. Incluye en primer lugar los trabajos que se presentaron en él. Pero se ha abierto también a trabajos relevantes de autores muy cercanos a Bataille como, entre otros, Jean-Luc Nancy, Jean-François Lyotard o Georges Didi-Hubeman, que amplían enormemente su alcance.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/53398419" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4f07e09c6a9ce3aaa48e1a51e41173c7" rel="nofollow" data-download="{"attachment_id":70261914,"asset_id":53398419,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/70261914/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="13646086" href="https://uned.academia.edu/ConstanzaNieto">Constanza Nieto Yusta</a><script data-card-contents-for-user="13646086" type="text/json">{"id":13646086,"first_name":"Constanza","last_name":"Nieto Yusta","domain_name":"uned","page_name":"ConstanzaNieto","display_name":"Constanza Nieto Yusta","profile_url":"https://uned.academia.edu/ConstanzaNieto?f_ri=813","photo":"https://0.academia-photos.com/13646086/4264615/145404383/s65_constanza.nieto_yusta.jpg"}</script></span></span></li><li class="js-paper-rank-work_53398419 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="53398419"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 53398419, container: ".js-paper-rank-work_53398419", }); });</script></li><li class="js-percentile-work_53398419 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 53398419; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_53398419"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_53398419 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="53398419"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53398419; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=53398419]").text(description); $(".js-view-count-work_53398419").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_53398419").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="53398419"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">13</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="803" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="808" rel="nofollow" href="https://www.academia.edu/Documents/in/Aesthetics">Aesthetics</a>, <script data-card-contents-for-ri="808" type="text/json">{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1386" rel="nofollow" href="https://www.academia.edu/Documents/in/Art_Theory">Art Theory</a><script data-card-contents-for-ri="1386" type="text/json">{"id":1386,"name":"Art Theory","url":"https://www.academia.edu/Documents/in/Art_Theory?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=53398419]'), work: {"id":53398419,"title":"\"Bestiario de la transgresión.De Histoire de l'oeil a Documents. Apuntes sobre el pensamiento del primer Georges Bataille.\"","created_at":"2021-09-26T10:43:50.724-07:00","url":"https://www.academia.edu/53398419/_Bestiario_de_la_transgresi%C3%B3n_De_Histoire_de_loeil_a_Documents_Apuntes_sobre_el_pensamiento_del_primer_Georges_Bataille_?f_ri=813","dom_id":"work_53398419","summary":"Libro dedicado al pensamiento de Bataille, incluyendo en primer lugar un importante texto inédito hasta ahora en español (una conferencia sobre el juego y el placer no incluida en las Obras Completas publicadas en Francia).\n\nA través de sus 18 capítulos, el libro recorre el pensamiento de Georges Bataille en todas sus etapas. Pero propone también un diálogo estrecho con muchas de las temáticas tratadas por Bataille (la transgresión, la soberanía, el juego, la muerte, la experiencia interior, la filosofía, la política, el arte), procurando enfrentarlas con los más variados puntos de vista desde dentro y desde fuera de las perspectivas que en su extensa y compleja obra siguió el propio Bataille.\n\nEste libro tuvo su origen en un congreso en torno al pensamiento de la transgresión de Georges Bataille, celebrado en la Universidad Complutense de Madrid y coordinado por el grupo LA EUROPA DE LA ESCRITURA. Incluye en primer lugar los trabajos que se presentaron en él. Pero se ha abierto también a trabajos relevantes de autores muy cercanos a Bataille como, entre otros, Jean-Luc Nancy, Jean-François Lyotard o Georges Didi-Hubeman, que amplían enormemente su alcance.\n\n ","downloadable_attachments":[{"id":70261914,"asset_id":53398419,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":13646086,"first_name":"Constanza","last_name":"Nieto Yusta","domain_name":"uned","page_name":"ConstanzaNieto","display_name":"Constanza Nieto Yusta","profile_url":"https://uned.academia.edu/ConstanzaNieto?f_ri=813","photo":"https://0.academia-photos.com/13646086/4264615/145404383/s65_constanza.nieto_yusta.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=813","nofollow":true},{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":1386,"name":"Art Theory","url":"https://www.academia.edu/Documents/in/Art_Theory?f_ri=813","nofollow":true},{"id":12680,"name":"Georges Bataille","url":"https://www.academia.edu/Documents/in/Georges_Bataille?f_ri=813"},{"id":16767,"name":"Modernism","url":"https://www.academia.edu/Documents/in/Modernism?f_ri=813"},{"id":20622,"name":"Avant-Garde","url":"https://www.academia.edu/Documents/in/Avant-Garde?f_ri=813"},{"id":61155,"name":"Estética","url":"https://www.academia.edu/Documents/in/Est%C3%A9tica?f_ri=813"},{"id":126713,"name":"Bataille","url":"https://www.academia.edu/Documents/in/Bataille?f_ri=813"},{"id":152388,"name":"Art Theory and Criticism","url":"https://www.academia.edu/Documents/in/Art_Theory_and_Criticism?f_ri=813"},{"id":195586,"name":"Modernidad","url":"https://www.academia.edu/Documents/in/Modernidad?f_ri=813"},{"id":964624,"name":"Historia Y Teoría Del Arte","url":"https://www.academia.edu/Documents/in/Historia_Y_Teoria_Del_Arte?f_ri=813"},{"id":1281917,"name":"Collège De Sociologie","url":"https://www.academia.edu/Documents/in/College_De_Sociologie?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_37251934" data-work_id="37251934" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/37251934/Vulnerability_and_Critical_Theory">Vulnerability and Critical Theory</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this book, I identify contemporary developments on the theme of vulnerability within critical theory while also seeking to reconstruct an idea of vulnerability that enables an articulation of the political and demonstrates how it is... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_37251934" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this book, I identify contemporary developments on the theme of vulnerability within critical theory while also seeking to reconstruct an idea of vulnerability that enables an articulation of the political and demonstrates how it is socially produced. Philosophies that take vulnerability as a moral object contribute to rendering the political, as the site of a specific power and action, foreign to vulnerability. The notion of recognition offered by critical theory does not correct this deficit. Instead, I argue that vulnerability, as susceptibility to a harmful event, is above all a breach of normative expectations. I demonstrate that these expectations are not mental phenomena but are situated between subjects and must even be conceived as institutions. On this basis I argue that the link between the political and vulnerability cannot be reduced to the institutional implementation of moral principles. Rather I seek to rethink the political by taking vulnerability as the starting point and thereby understand the political as simultaneously referring to the advent of a world, the emergence of a relation, and the appearance of a political subject.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37251934" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8998b8a0f1deaa2b36da46b765face68" rel="nofollow" data-download="{"attachment_id":57204748,"asset_id":37251934,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57204748/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5888089" href="https://u-picardie.academia.edu/EstelleFerrarese">Estelle Ferrarese</a><script data-card-contents-for-user="5888089" type="text/json">{"id":5888089,"first_name":"Estelle","last_name":"Ferrarese","domain_name":"u-picardie","page_name":"EstelleFerrarese","display_name":"Estelle Ferrarese","profile_url":"https://u-picardie.academia.edu/EstelleFerrarese?f_ri=813","photo":"https://0.academia-photos.com/5888089/2515351/36759155/s65_estelle.ferrarese.jpg"}</script></span></span></li><li class="js-paper-rank-work_37251934 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37251934"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37251934, container: ".js-paper-rank-work_37251934", }); 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$(".js-view-count[data-work-id=37251934]").text(description); $(".js-view-count-work_37251934").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_37251934").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="37251934"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="8" rel="nofollow" href="https://www.academia.edu/Documents/in/Critical_Theory">Critical Theory</a>, <script data-card-contents-for-ri="8" type="text/json">{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1696" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Theory">Political Theory</a>, <script data-card-contents-for-ri="1696" type="text/json">{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="14776" rel="nofollow" href="https://www.academia.edu/Documents/in/Precarity">Precarity</a><script data-card-contents-for-ri="14776" type="text/json">{"id":14776,"name":"Precarity","url":"https://www.academia.edu/Documents/in/Precarity?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=37251934]'), work: {"id":37251934,"title":"Vulnerability and Critical Theory","created_at":"2018-08-17T03:14:30.260-07:00","url":"https://www.academia.edu/37251934/Vulnerability_and_Critical_Theory?f_ri=813","dom_id":"work_37251934","summary":"In this book, I identify contemporary developments on the theme of vulnerability within critical theory while also seeking to reconstruct an idea of vulnerability that enables an articulation of the political and demonstrates how it is socially produced. Philosophies that take vulnerability as a moral object contribute to rendering the political, as the site of a specific power and action, foreign to vulnerability. The notion of recognition offered by critical theory does not correct this deficit. Instead, I argue that vulnerability, as susceptibility to a harmful event, is above all a breach of normative expectations. I demonstrate that these expectations are not mental phenomena but are situated between subjects and must even be conceived as institutions. On this basis I argue that the link between the political and vulnerability cannot be reduced to the institutional implementation of moral principles. Rather I seek to rethink the political by taking vulnerability as the starting point and thereby understand the political as simultaneously referring to the advent of a world, the emergence of a relation, and the appearance of a political subject.","downloadable_attachments":[{"id":57204748,"asset_id":37251934,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5888089,"first_name":"Estelle","last_name":"Ferrarese","domain_name":"u-picardie","page_name":"EstelleFerrarese","display_name":"Estelle Ferrarese","profile_url":"https://u-picardie.academia.edu/EstelleFerrarese?f_ri=813","photo":"https://0.academia-photos.com/5888089/2515351/36759155/s65_estelle.ferrarese.jpg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813","nofollow":true},{"id":14776,"name":"Precarity","url":"https://www.academia.edu/Documents/in/Precarity?f_ri=813","nofollow":true},{"id":16823,"name":"Vulnerability","url":"https://www.academia.edu/Documents/in/Vulnerability?f_ri=813"},{"id":22576,"name":"Frankfurt School","url":"https://www.academia.edu/Documents/in/Frankfurt_School?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9810914" data-work_id="9810914" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9810914/_in_favour_of_secularism_correctly_understood_Joseph_Ratzinger_Pope_Benedict_XVI_and_Marcello_Pera_on_Religion_and_Values_in_Late_Modern_Societies">“ ... in favour of secularism, correctly understood. ” Joseph Ratzinger (Pope Benedict XVI) and Marcello Pera on Religion and Values in (Late-)Modern Societies</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The question of religion in the public sphere is an important issue in many Western countries today that is characterised by disintegration of Christian hegemony (secularization), and by the emergence of religious diversity. The starting... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9810914" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The question of religion in the public sphere is an important issue in many Western countries today that is characterised by disintegration of Christian hegemony (secularization), and by the emergence of religious diversity. The starting point for the <br />discussion in this paper is the new relations between Church and State in Norway, i.e. how the connection between them is considerably weakened in the Norwegian Constitution at the same time as other religions and Christian denominations than <br />Lutheran Christianity are becoming more visible in the public sphere. The new Constitutional wording is a result of a search for possible common values across religious affiliations in a post-Lutheran state.I argue, with references to important strands of thought in the discourse of religion and secularism,for the importance of having a unifying values base and a key strategy for future social integration in today’s societies, where religious minorities including the Catholic Church are recognized and supported.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9810914" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="38e296ad6455eec394cf363135baa069" rel="nofollow" data-download="{"attachment_id":35981860,"asset_id":9810914,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35981860/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="274727" href="https://oslomet.academia.edu/OlavHovdelien">Olav Hovdelien</a><script data-card-contents-for-user="274727" type="text/json">{"id":274727,"first_name":"Olav","last_name":"Hovdelien","domain_name":"oslomet","page_name":"OlavHovdelien","display_name":"Olav Hovdelien","profile_url":"https://oslomet.academia.edu/OlavHovdelien?f_ri=813","photo":"https://0.academia-photos.com/274727/56861/93962166/s65_olav.hovdelien.jpg"}</script></span></span></li><li class="js-paper-rank-work_9810914 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9810914"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9810914, container: ".js-paper-rank-work_9810914", }); 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$(".js-view-count[data-work-id=9810914]").text(description); $(".js-view-count-work_9810914").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_9810914").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="9810914"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="109" rel="nofollow" href="https://www.academia.edu/Documents/in/Christianity">Christianity</a>, <script data-card-contents-for-ri="109" type="text/json">{"id":109,"name":"Christianity","url":"https://www.academia.edu/Documents/in/Christianity?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="217" rel="nofollow" href="https://www.academia.edu/Documents/in/Sociology_of_Religion">Sociology of Religion</a>, <script data-card-contents-for-ri="217" type="text/json">{"id":217,"name":"Sociology of Religion","url":"https://www.academia.edu/Documents/in/Sociology_of_Religion?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1302" rel="nofollow" href="https://www.academia.edu/Documents/in/Theology">Theology</a><script data-card-contents-for-ri="1302" type="text/json">{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=9810914]'), work: {"id":9810914,"title":"“ ... in favour of secularism, correctly understood. ” Joseph Ratzinger (Pope Benedict XVI) and Marcello Pera on Religion and Values in (Late-)Modern Societies","created_at":"2014-12-17T05:57:43.347-08:00","url":"https://www.academia.edu/9810914/_in_favour_of_secularism_correctly_understood_Joseph_Ratzinger_Pope_Benedict_XVI_and_Marcello_Pera_on_Religion_and_Values_in_Late_Modern_Societies?f_ri=813","dom_id":"work_9810914","summary":"The question of religion in the public sphere is an important issue in many Western countries today that is characterised by disintegration of Christian hegemony (secularization), and by the emergence of religious diversity. The starting point for the\r\ndiscussion in this paper is the new relations between Church and State in Norway, i.e. how the connection between them is considerably weakened in the Norwegian Constitution at the same time as other religions and Christian denominations than\r\nLutheran Christianity are becoming more visible in the public sphere. The new Constitutional wording is a result of a search for possible common values across religious affiliations in a post-Lutheran state.I argue, with references to important strands of thought in the discourse of religion and secularism,for the importance of having a unifying values base and a key strategy for future social integration in today’s societies, where religious minorities including the Catholic Church are recognized and supported.","downloadable_attachments":[{"id":35981860,"asset_id":9810914,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":274727,"first_name":"Olav","last_name":"Hovdelien","domain_name":"oslomet","page_name":"OlavHovdelien","display_name":"Olav Hovdelien","profile_url":"https://oslomet.academia.edu/OlavHovdelien?f_ri=813","photo":"https://0.academia-photos.com/274727/56861/93962166/s65_olav.hovdelien.jpg"}],"research_interests":[{"id":109,"name":"Christianity","url":"https://www.academia.edu/Documents/in/Christianity?f_ri=813","nofollow":true},{"id":217,"name":"Sociology of Religion","url":"https://www.academia.edu/Documents/in/Sociology_of_Religion?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology?f_ri=813","nofollow":true},{"id":5962,"name":"Contemporary Christianity","url":"https://www.academia.edu/Documents/in/Contemporary_Christianity?f_ri=813"},{"id":10695,"name":"Catholic Theology","url":"https://www.academia.edu/Documents/in/Catholic_Theology?f_ri=813"},{"id":41501,"name":"Catholicism","url":"https://www.academia.edu/Documents/in/Catholicism?f_ri=813"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies?f_ri=813"},{"id":74154,"name":"Theology of Joseph Ratzinger","url":"https://www.academia.edu/Documents/in/Theology_of_Joseph_Ratzinger?f_ri=813"},{"id":224907,"name":"Charles Taylor, secularism, colonialism","url":"https://www.academia.edu/Documents/in/Charles_Taylor_secularism_colonialism?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36047291" data-work_id="36047291" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36047291/_By_Force_of_Expectation_Colonization_Public_Lands_and_the_Property_Relation_">"By Force of Expectation: Colonization, Public Lands, and the Property Relation"</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Not-guilty verdicts, mistrials, and impunity for the Bundy family and many of their supporters in the armed confrontations over public land use in Nevada and Oregon. Expanded access for private oil, gas, mining, and logging industries and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36047291" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Not-guilty verdicts, mistrials, and impunity for the Bundy family and many of their supporters in the armed confrontations over public land use in Nevada and Oregon. Expanded access for private oil, gas, mining, and logging industries and the downsizing of national monuments such as Bears Ears lead by Secretary of the Interior Ryan Zinke. A number of highly contentious debates and sensationalized events have again focused attention on land held in the public domain by the United States. This essay argues that federal land policy as a form of colonial administration has been constitutive for the logic of expectation as property in what is now the United States. From the state land cessions negotiated on behalf of the Articles of Confederation to the preemption acts (1830–1841) to the homestead acts (1862–1916) to present-day demands for land transfer, the acquisition and disposal of the so-called public domain have been central to westward colonization, the consolidation of the nation-state, and the promise of land ownership as the ostensible foundation of individual liberty. These dynamics are evident in contemporary conflicts over public lands and arguments for the transfer of public lands to either state or private ownership. Approaching the Bundy occupations as flashpoints that illuminate competing interpretations and claims to land within the history of westward colonization, this essay seeks to demonstrate the ways in which expectation emerges from particular economies of dispossession of indigenous peoples that have historically worked through and across the division of public and private property.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36047291" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c59fa7d2eb9f8f372d3e641ec8bbaaae" rel="nofollow" data-download="{"attachment_id":55933459,"asset_id":36047291,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/55933459/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2842469" href="https://unm.academia.edu/AlyoshaGoldstein">Alyosha Goldstein</a><script data-card-contents-for-user="2842469" type="text/json">{"id":2842469,"first_name":"Alyosha","last_name":"Goldstein","domain_name":"unm","page_name":"AlyoshaGoldstein","display_name":"Alyosha Goldstein","profile_url":"https://unm.academia.edu/AlyoshaGoldstein?f_ri=813","photo":"https://0.academia-photos.com/2842469/2803461/40302902/s65_alyosha.goldstein.jpg"}</script></span></span></li><li class="js-paper-rank-work_36047291 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36047291"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36047291, container: ".js-paper-rank-work_36047291", }); 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Expanded access for private oil, gas, mining, and logging industries and the downsizing of national monuments such as Bears Ears lead by Secretary of the Interior Ryan Zinke. A number of highly contentious debates and sensationalized events have again focused attention on land held in the public domain by the United States. This essay argues that federal land policy as a form of colonial administration has been constitutive for the logic of expectation as property in what is now the United States. From the state land cessions negotiated on behalf of the Articles of Confederation to the preemption acts (1830–1841) to the homestead acts (1862–1916) to present-day demands for land transfer, the acquisition and disposal of the so-called public domain have been central to westward colonization, the consolidation of the nation-state, and the promise of land ownership as the ostensible foundation of individual liberty. These dynamics are evident in contemporary conflicts over public lands and arguments for the transfer of public lands to either state or private ownership. 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Especially in two crucial periods of recent history – the height of the Cold War in the 1980s as well as after... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36557425" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">From its creation in the late 1930s onwards, the figure of the superhero has become increasingly ambiguous and problematic. Especially in two crucial periods of recent history – the height of the Cold War in the 1980s as well as after 9/11 – superheroes are presented as precarious, dubious characters that have lost the ability to fulfill traditional heroic functions such as conveying social norms and moral values, and regulating the use of violence. To reinforce their social relevance and to reestablish their bond with the (usually US-American) community, modern superhero narratives focus on the very relationship of superheroes and the population. Seminal publications of the genre such as Alan Moore’s "Watchmen" (1986/87), Frank Miller’s "The Dark Knight Returns" (1986) and Mark Millar’s "Civil War" (2006/07) open up a discussion of what heroism means and how it relates to ‘ordinary’ people. In them, the question arises if superheroes are even capable of speaking for their communities. Analyzing the relationship between superheroes and their communities contributes to understanding how superhero narratives have become a hugely influential medium of social debate.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36557425" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e6d895ead94d1ed098551e236a6453b4" rel="nofollow" data-download="{"attachment_id":60746507,"asset_id":36557425,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60746507/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="39035272" href="https://ethz.academia.edu/JoannaNowotny">Joanna Nowotny</a><script data-card-contents-for-user="39035272" type="text/json">{"id":39035272,"first_name":"Joanna","last_name":"Nowotny","domain_name":"ethz","page_name":"JoannaNowotny","display_name":"Joanna Nowotny","profile_url":"https://ethz.academia.edu/JoannaNowotny?f_ri=813","photo":"https://0.academia-photos.com/39035272/10793666/12047475/s65_joanna.nowotny.jpg"}</script></span></span></li><li class="js-paper-rank-work_36557425 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36557425"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36557425, container: ".js-paper-rank-work_36557425", }); 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Especially in two crucial periods of recent history – the height of the Cold War in the 1980s as well as after 9/11 – superheroes are presented as precarious, dubious characters that have lost the ability to fulfill traditional heroic functions such as conveying social norms and moral values, and regulating the use of violence. To reinforce their social relevance and to reestablish their bond with the (usually US-American) community, modern superhero narratives focus on the very relationship of superheroes and the population. Seminal publications of the genre such as Alan Moore’s \"Watchmen\" (1986/87), Frank Miller’s \"The Dark Knight Returns\" (1986) and Mark Millar’s \"Civil War\" (2006/07) open up a discussion of what heroism means and how it relates to ‘ordinary’ people. In them, the question arises if superheroes are even capable of speaking for their communities. Analyzing the relationship between superheroes and their communities contributes to understanding how superhero narratives have become a hugely influential medium of social debate.","downloadable_attachments":[{"id":60746507,"asset_id":36557425,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":39035272,"first_name":"Joanna","last_name":"Nowotny","domain_name":"ethz","page_name":"JoannaNowotny","display_name":"Joanna Nowotny","profile_url":"https://ethz.academia.edu/JoannaNowotny?f_ri=813","photo":"https://0.academia-photos.com/39035272/10793666/12047475/s65_joanna.nowotny.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":3893,"name":"Comics Studies","url":"https://www.academia.edu/Documents/in/Comics_Studies?f_ri=813","nofollow":true},{"id":29963,"name":"Comics and Graphic Novels","url":"https://www.academia.edu/Documents/in/Comics_and_Graphic_Novels?f_ri=813","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9799065" data-work_id="9799065" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9799065/Arendt_e_Kant_banalidade_do_mal_e_mal_radical">Arendt e Kant: banalidade do mal e mal radical</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Em Origens do totalitarismo Hannah Arendt emprega o termo mal radical, compreendido como mal absoluto, para se referir à fabricação da superfluidade nos campos de extermínio. Em Eichmann em Jerusalém ela emprega a expressão banalidade do... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9799065" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Em Origens do totalitarismo Hannah Arendt emprega o termo mal radical, compreendido como mal absoluto, para se referir à fabricação da superfluidade nos campos de extermínio. Em Eichmann em Jerusalém ela emprega a expressão banalidade do mal para se referir à conduta de indivíduos como Adolf K. Eichmann, que em sua superficialidade teriam testemunhado um descompasso inédito entre a estatura do malfeitor e das transgressões cometidas. Pretendo examinar nesse texto o uso dessas expressões por Arendt, notadamente a partir de suas referências à reflexão kantiana sobre o mal radical.<br />Palavras-chave: Mal radical; Banalidade do mal; Totalitarismo.<br /><br />ABSTRACT<br />In The Origins of Totalitarianism Hannah Arendt employs the term radical evil, understood as absolute evil, to refer to the production of superfluity in concentration camps. In Eichmann in Jerusalem she employs the term banality of evil to refer to the conduct of individuals like Adolf K. Eichmann, who in their superficiality have witnessed an unprecedented<br />gap between the wrongdoer and the stature of their transgressions. I intend to examine in this text the use of these expressions by Arendt, particularly starting from his references to Kant’s reflection on radical evil.<br />Keywords: Radical evil; Banality of evil; Totalitarianism</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9799065" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fda222c6accdc416a62faa1809ae6819" rel="nofollow" data-download="{"attachment_id":35972074,"asset_id":9799065,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35972074/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3384715" href="https://ufg.academia.edu/AdrianoCorreia">Adriano Correia</a><script data-card-contents-for-user="3384715" type="text/json">{"id":3384715,"first_name":"Adriano","last_name":"Correia","domain_name":"ufg","page_name":"AdrianoCorreia","display_name":"Adriano Correia","profile_url":"https://ufg.academia.edu/AdrianoCorreia?f_ri=813","photo":"https://0.academia-photos.com/3384715/1141848/1430426/s65_adriano.correia.jpg"}</script></span></span></li><li class="js-paper-rank-work_9799065 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9799065"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9799065, container: ".js-paper-rank-work_9799065", }); 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Em Eichmann em Jerusalém ela emprega a expressão banalidade do mal para se referir à conduta de indivíduos como Adolf K. Eichmann, que em sua superficialidade teriam testemunhado um descompasso inédito entre a estatura do malfeitor e das transgressões cometidas. Pretendo examinar nesse texto o uso dessas expressões por Arendt, notadamente a partir de suas referências à reflexão kantiana sobre o mal radical.\nPalavras-chave: Mal radical; Banalidade do mal; Totalitarismo.\n\nABSTRACT\nIn The Origins of Totalitarianism Hannah Arendt employs the term radical evil, understood as absolute evil, to refer to the production of superfluity in concentration camps. In Eichmann in Jerusalem she employs the term banality of evil to refer to the conduct of individuals like Adolf K. Eichmann, who in their superficiality have witnessed an unprecedented\ngap between the wrongdoer and the stature of their transgressions. I intend to examine in this text the use of these expressions by Arendt, particularly starting from his references to Kant’s reflection on radical evil.\nKeywords: Radical evil; Banality of evil; Totalitarianism","downloadable_attachments":[{"id":35972074,"asset_id":9799065,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3384715,"first_name":"Adriano","last_name":"Correia","domain_name":"ufg","page_name":"AdrianoCorreia","display_name":"Adriano Correia","profile_url":"https://ufg.academia.edu/AdrianoCorreia?f_ri=813","photo":"https://0.academia-photos.com/3384715/1141848/1430426/s65_adriano.correia.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=813","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_34067339" data-work_id="34067339" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/34067339/Gouvernance_r%C3%A9flexive_de_la_recherche_e_connaissance_innovante_ISTE_Editions_pdf">Gouvernance réflexive de la recherche e...connaissance innovante _ ISTE Editions.pdf</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button 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href="https://www.academia.edu/38390196/_Predatory_Value_Economies_of_Dispossession_and_Disturbed_Relationalities_by_Jodi_A_Byrd_Alyosha_Goldstein_Jodi_Melamed_and_Chandan_Reddy">"Predatory Value: Economies of Dispossession and Disturbed Relationalities" / by Jodi A. Byrd, Alyosha Goldstein, Jodi Melamed, and Chandan Reddy</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This essay introduces and theorizes the central concerns of this special issue, “Economies of Dispossession: Indigeneity, Race, Capitalism.” Financialization, debt, and the accelerated concentration of wealth today work through social... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38390196" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This essay introduces and theorizes the central concerns of this special issue, “Economies of Dispossession: Indigeneity, Race, Capitalism.” Financialization, debt, and the accelerated concentration of wealth today work through social relations already configured and disposed by imperial conquest and racial capitalism. In the Americas broadly and the United States specifically, colonization and transatlantic slavery set in motion the dynamics and differential racialized valuations that continue to underwrite particular forms of subjection, property, commerce, and territoriality. The conception of economies of dispossession introduced in this essay draws attention to the overriding importance of rationalities of abstraction and commensurability for racial capitalism. The essay problematizes the ways in which dispossession is conventionally treated as a self-evident and circumscribed practice of unjust taking and subtractive action. Instead, working across the lethal confluences of imperial conquest and racial capitalist predation, this essay critically situates the logic of propriation that organizes and underwrites predatory value in the historical present. Against the commensurabilities and rationalities of debt and finance capitalism, conditioned through the proprietary logics of settler colonialism and racial capitalism, the essay gestures toward alternative frameworks for building collective capacities for what the authors describe as a grounded relationality.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38390196" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="802310f31f5bf0eee270fb394abb28d8" rel="nofollow" data-download="{"attachment_id":58446771,"asset_id":38390196,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58446771/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2842469" href="https://unm.academia.edu/AlyoshaGoldstein">Alyosha Goldstein</a><script data-card-contents-for-user="2842469" type="text/json">{"id":2842469,"first_name":"Alyosha","last_name":"Goldstein","domain_name":"unm","page_name":"AlyoshaGoldstein","display_name":"Alyosha Goldstein","profile_url":"https://unm.academia.edu/AlyoshaGoldstein?f_ri=813","photo":"https://0.academia-photos.com/2842469/2803461/40302902/s65_alyosha.goldstein.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-38390196">+1</span><div class="hidden js-additional-users-38390196"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://washington.academia.edu/ChandanReddy">Chandan Reddy</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-38390196'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-38390196').html(); 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Byrd, Alyosha Goldstein, Jodi Melamed, and Chandan Reddy","created_at":"2019-02-19T13:03:15.035-08:00","url":"https://www.academia.edu/38390196/_Predatory_Value_Economies_of_Dispossession_and_Disturbed_Relationalities_by_Jodi_A_Byrd_Alyosha_Goldstein_Jodi_Melamed_and_Chandan_Reddy?f_ri=813","dom_id":"work_38390196","summary":"This essay introduces and theorizes the central concerns of this special issue, “Economies of Dispossession: Indigeneity, Race, Capitalism.” Financialization, debt, and the accelerated concentration of wealth today work through social relations already configured and disposed by imperial conquest and racial capitalism. In the Americas broadly and the United States specifically, colonization and transatlantic slavery set in motion the dynamics and differential racialized valuations that continue to underwrite particular forms of subjection, property, commerce, and territoriality. The conception of economies of dispossession introduced in this essay draws attention to the overriding importance of rationalities of abstraction and commensurability for racial capitalism. The essay problematizes the ways in which dispossession is conventionally treated as a self-evident and circumscribed practice of unjust taking and subtractive action. Instead, working across the lethal confluences of imperial conquest and racial capitalist predation, this essay critically situates the logic of propriation that organizes and underwrites predatory value in the historical present. Against the commensurabilities and rationalities of debt and finance capitalism, conditioned through the proprietary logics of settler colonialism and racial capitalism, the essay gestures toward alternative frameworks for building collective capacities for what the authors describe as a grounded relationality.","downloadable_attachments":[{"id":58446771,"asset_id":38390196,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2842469,"first_name":"Alyosha","last_name":"Goldstein","domain_name":"unm","page_name":"AlyoshaGoldstein","display_name":"Alyosha Goldstein","profile_url":"https://unm.academia.edu/AlyoshaGoldstein?f_ri=813","photo":"https://0.academia-photos.com/2842469/2803461/40302902/s65_alyosha.goldstein.jpg"},{"id":6961430,"first_name":"Chandan","last_name":"Reddy","domain_name":"washington","page_name":"ChandanReddy","display_name":"Chandan Reddy","profile_url":"https://washington.academia.edu/ChandanReddy?f_ri=813","photo":"https://0.academia-photos.com/6961430/15680693/16238755/s65_chandan.reddy.jpg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=813","nofollow":true},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies?f_ri=813","nofollow":true},{"id":296,"name":"Black Studies Or African American Studies","url":"https://www.academia.edu/Documents/in/Black_Studies_Or_African_American_Studies?f_ri=813","nofollow":true},{"id":299,"name":"Native American Studies","url":"https://www.academia.edu/Documents/in/Native_American_Studies?f_ri=813","nofollow":true},{"id":390,"name":"American Studies","url":"https://www.academia.edu/Documents/in/American_Studies?f_ri=813"},{"id":802,"name":"Political Economy","url":"https://www.academia.edu/Documents/in/Political_Economy?f_ri=813"},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813"},{"id":926,"name":"Indigenous Studies","url":"https://www.academia.edu/Documents/in/Indigenous_Studies?f_ri=813"},{"id":1439,"name":"Globalization","url":"https://www.academia.edu/Documents/in/Globalization?f_ri=813"},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813"},{"id":3277,"name":"Race and Racism","url":"https://www.academia.edu/Documents/in/Race_and_Racism?f_ri=813"},{"id":5247,"name":"Critical Race Theory","url":"https://www.academia.edu/Documents/in/Critical_Race_Theory?f_ri=813"},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism?f_ri=813"},{"id":6603,"name":"Property","url":"https://www.academia.edu/Documents/in/Property?f_ri=813"},{"id":9705,"name":"Capitalism","url":"https://www.academia.edu/Documents/in/Capitalism?f_ri=813"},{"id":12420,"name":"Neoliberalism","url":"https://www.academia.edu/Documents/in/Neoliberalism?f_ri=813"},{"id":30010,"name":"Empire","url":"https://www.academia.edu/Documents/in/Empire?f_ri=813"},{"id":56908,"name":"Imperialism","url":"https://www.academia.edu/Documents/in/Imperialism?f_ri=813"},{"id":57889,"name":"American Indian Studies","url":"https://www.academia.edu/Documents/in/American_Indian_Studies?f_ri=813"},{"id":1019273,"name":"Colonialism and Imperialism","url":"https://www.academia.edu/Documents/in/Colonialism_and_Imperialism?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_3138994" data-work_id="3138994" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/3138994/%CE%A0%CE%B1%CF%84%CE%AD%CE%BB%CE%B7_%CE%94_%CE%95%CF%80%CE%B9%CF%83%CF%84%CE%AE%CE%BC%CE%B5%CF%82_%CF%80%CE%BF%CE%BB%CE%B9%CF%84%CE%B9%CE%BA%CE%AE_%CE%BA%CE%B1%CE%B9_%CE%B5%CF%80%CE%B9%CF%83%CF%84%CE%B7%CE%BC%CE%BF%CE%BD%CE%B9%CE%BA%CE%AE_%CE%A6%CE%B9%CE%BB%CE%BF%CF%83%CE%BF%CF%86%CE%AF%CE%B1_%CE%A3%CF%87%CE%AD%CF%83%CE%B5%CE%B9%CF%82_%CE%B1%CE%BD%CE%AC%CF%80%CF%84%CF%85%CE%BE%CE%B7%CF%82_%CE%AE_%CE%AD%CE%BA%CF%80%CF%84%CF%89%CF%83%CE%B7%CF%82_">Πατέλη Δ. Επιστήμες, πολιτική και επιστημονική Φιλοσοφία: Σχέσεις ανάπτυξης ή έκπτωσης;</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">ΣΧΕΣΕΙΣ ΑΝΑΠΤΥΞΗΣ Η ΕΚΠΤΩΣΗΣ ; (Δημοσιεύθηκε στην: Συγκομιδή προς τιμήν του ομότιμου καθηγητή Ευτύχη Μπιτσάκη «Φιλοσοφία, επιστήμες και πολιτική».</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3138994" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="96d1df5f3bc4d27a78a19dccd3da3917" rel="nofollow" data-download="{"attachment_id":31048485,"asset_id":3138994,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31048485/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="594340" href="https://tuc.academia.edu/DimitriosPatelis">Dimitrios Patelis</a><script data-card-contents-for-user="594340" type="text/json">{"id":594340,"first_name":"Dimitrios","last_name":"Patelis","domain_name":"tuc","page_name":"DimitriosPatelis","display_name":"Dimitrios Patelis","profile_url":"https://tuc.academia.edu/DimitriosPatelis?f_ri=813","photo":"https://0.academia-photos.com/594340/9843624/14455608/s65_dimitrios.patelis.jpg"}</script></span></span></li><li class="js-paper-rank-work_3138994 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3138994"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3138994, container: ".js-paper-rank-work_3138994", }); 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πολιτική».","downloadable_attachments":[{"id":31048485,"asset_id":3138994,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":594340,"first_name":"Dimitrios","last_name":"Patelis","domain_name":"tuc","page_name":"DimitriosPatelis","display_name":"Dimitrios Patelis","profile_url":"https://tuc.academia.edu/DimitriosPatelis?f_ri=813","photo":"https://0.academia-photos.com/594340/9843624/14455608/s65_dimitrios.patelis.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science?f_ri=813","nofollow":true},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=813","nofollow":true}]}, }) } 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href="https://www.academia.edu/76655831/%CE%94%CE%B9%CE%B4%CE%B1%CE%BA%CF%84%CE%B9%CE%BA%CE%AE_%CF%84%CE%B7%CF%82_%CE%B8%CE%B5%CF%89%CF%81%CE%AF%CE%B1%CF%82_%CF%84%CE%B7%CF%82_%CE%B3%CE%BD%CF%8E%CF%83%CE%B7%CF%82_%CF%83%CF%84%CE%B7_%CF%86%CE%B9%CE%BB%CE%BF%CF%83%CE%BF%CF%86%CE%AF%CE%B1_%CE%BC%CE%B5_%CF%83%CF%85%CE%BD%CE%B5%CE%BE%CE%AD%CF%84%CE%B1%CF%83%CE%B7_%CF%84%CF%89%CE%BD_%CE%B8%CE%B5%CF%89%CF%81%CE%B9%CF%8E%CE%BD_%CF%84%CF%89%CE%BD_%CE%A0%CF%81%CE%BF%CF%83%CF%89%CE%BA%CF%81%CE%B1%CF%84%CE%B9%CE%BA%CF%8E%CE%BD_%CE%B3%CE%B9%CE%B1_%CF%84%CE%B7_%CE%B3%CE%BD%CF%8E%CF%83%CE%B7_%CE%BA%CE%B1%CE%B9_%CF%84%CE%B7%CE%BD_%CE%B1%CE%BD%CF%84%CE%AF%CE%BB%CE%B7%CF%88%CE%B7_7%CE%BF_%CE%94%CE%99%CE%95%CE%98%CE%9D%CE%95%CE%A3_%CE%A3%CE%A5%CE%9D%CE%95%CE%94%CE%A1%CE%99%CE%9F_%CE%93%CE%99%CE%91_%CE%A4%CE%97%CE%9D_%CE%A0%CE%A1%CE%9F%CE%A9%CE%98%CE%97%CE%A3%CE%97_%CE%A4%CE%97%CE%A3_%CE%95%CE%9A%CE%A0%CE%91%CE%99%CE%94%CE%95%CE%A5%CE%A4%CE%99%CE%9A%CE%97%CE%A3_%CE%9A%CE%91%CE%99%CE%9D%CE%9F%CE%A4%CE%9F%CE%9C%CE%99%CE%91%CE%A3_%CE%A4%CE%9F%CE%9C%CE%9F%CE%A3_%CE%91_%CF%83_81_89">Διδακτική της θεωρίας της γνώσης στη φιλοσοφία με συνεξέταση των θεωριών των Προσωκρατικών για τη γνώση και την αντίληψη. 7ο ΔΙΕΘΝΕΣ ΣΥΝΕΔΡΙΟ ΓΙΑ ΤΗΝ ΠΡΟΩΘΗΣΗ ΤΗΣ ΕΚΠΑΙΔΕΥΤΙΚΗΣ ΚΑΙΝΟΤΟΜΙΑΣ - ΤΟΜΟΣ Α΄, σ. 81-89</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Η διδακτική αυτή προσέγγιση αφορά στο σχεδιασμό και την υλοποίηση της διδασκαλίας στο πλαίσιο ενός μαθήματος φιλοσοφίας σχετικά με τις θεωρίες της γνώσης στη Β΄ Γενικού Λυκείου, με βάση το διδακτικό βιβλίο Αρχές Φιλοσοφίας στο... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_76655831" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Η διδακτική αυτή προσέγγιση αφορά στο σχεδιασμό και την υλοποίηση της διδασκαλίας στο πλαίσιο ενός μαθήματος φιλοσοφίας σχετικά με τις θεωρίες της γνώσης στη Β΄ Γενικού Λυκείου,  με  βάση  το διδακτικό  βιβλίο  Αρχές  Φιλοσοφίας  στο  πλαίσιο  του  αναλυτικού προγράμματος.  Πιο  συγκεκριμένα,  θα  προσπαθήσουμε  να  προτείνουμε  τον  εμπλουτισμό του κεφαλαίου 3: Αναζητώντας τη γνώση, ενότητα τρίτη: Θεωρίες για την πηγή της γνώσης, χρησιμοποιώντας  στοιχεία  θεωρίας  της  γνώσης  και  της  αντίληψης  των  Προσωκρατικών.  Στόχος  μας  είναι  να  εμπλουτίσουμε  το  κεφάλαιο  αυτό  με  στοιχεία  προσωκρατικής  φιλοσοφίας ως παλαιότερης χρονολογικά και προϋπάρχουσας εκείνης της Κλασικής εποχής  και των Νεοτέρων χρόνων.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/76655831" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div 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From Hegel's perspective, realists may be able to account for the nonrelative... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42947418" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Hegel's approach to sociopolitical normativity can be understood as a response to problems that are also faced by contemporary constructivists and realists. From Hegel's perspective, realists may be able to account for the nonrelative status of norms' content. But they undermine the notion of individual freedom. Meanwhile, constructivists' ability to defend individual freedom comes at the cost of rendering normative content contingent. To avoid these problems, both Aristotle and Kant devise hybrid accounts. However, Aristotle's fundamental commitment to objectivist substance-metaphysics undermines individual choice. Meanwhile, Kant's prioritization of unconditioned individual subjectivity over normative content renders norms subjective. In order to retain both choice-guaranteeing subjectivity and content-defining objectivity, Hegel bases his argument on the metaphysics of "the concept of the will." Within its</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42947418" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="146a7c66781fa896f09e967eb1f8a599" rel="nofollow" data-download="{"attachment_id":63202200,"asset_id":42947418,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63202200/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="282069" href="https://uni-heidelberg.academia.edu/SebastianStein">Sebastian Stein</a><script data-card-contents-for-user="282069" type="text/json">{"id":282069,"first_name":"Sebastian","last_name":"Stein","domain_name":"uni-heidelberg","page_name":"SebastianStein","display_name":"Sebastian Stein","profile_url":"https://uni-heidelberg.academia.edu/SebastianStein?f_ri=813","photo":"https://0.academia-photos.com/282069/69332/16764429/s65_sebastian.stein.jpg"}</script></span></span></li><li class="js-paper-rank-work_42947418 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42947418"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42947418, container: ".js-paper-rank-work_42947418", }); 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$(".js-view-count[data-work-id=42947418]").text(description); $(".js-view-count-work_42947418").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42947418").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42947418"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="5340" rel="nofollow" href="https://www.academia.edu/Documents/in/Jurgen_Habermas">Jurgen Habermas</a>, <script data-card-contents-for-ri="5340" type="text/json">{"id":5340,"name":"Jurgen Habermas","url":"https://www.academia.edu/Documents/in/Jurgen_Habermas?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="16031" rel="nofollow" href="https://www.academia.edu/Documents/in/Immanuel_Kant">Immanuel Kant</a><script data-card-contents-for-ri="16031" type="text/json">{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42947418]'), work: {"id":42947418,"title":"Chapter: Choosing To Do the Right Thing: Aristotle, Kant and Hegel on Practical Normativity and the Realism-Constructivism Debate","created_at":"2020-05-05T02:50:09.197-07:00","url":"https://www.academia.edu/42947418/Chapter_Choosing_To_Do_the_Right_Thing_Aristotle_Kant_and_Hegel_on_Practical_Normativity_and_the_Realism_Constructivism_Debate?f_ri=813","dom_id":"work_42947418","summary":"Hegel's approach to sociopolitical normativity can be understood as a response to problems that are also faced by contemporary constructivists and realists. From Hegel's perspective, realists may be able to account for the nonrelative status of norms' content. But they undermine the notion of individual freedom. Meanwhile, constructivists' ability to defend individual freedom comes at the cost of rendering normative content contingent. To avoid these problems, both Aristotle and Kant devise hybrid accounts. However, Aristotle's fundamental commitment to objectivist substance-metaphysics undermines individual choice. Meanwhile, Kant's prioritization of unconditioned individual subjectivity over normative content renders norms subjective. In order to retain both choice-guaranteeing subjectivity and content-defining objectivity, Hegel bases his argument on the metaphysics of \"the concept of the will.\" Within its","downloadable_attachments":[{"id":63202200,"asset_id":42947418,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":282069,"first_name":"Sebastian","last_name":"Stein","domain_name":"uni-heidelberg","page_name":"SebastianStein","display_name":"Sebastian Stein","profile_url":"https://uni-heidelberg.academia.edu/SebastianStein?f_ri=813","photo":"https://0.academia-photos.com/282069/69332/16764429/s65_sebastian.stein.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":5340,"name":"Jurgen Habermas","url":"https://www.academia.edu/Documents/in/Jurgen_Habermas?f_ri=813","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=813","nofollow":true},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=813","nofollow":true},{"id":19484,"name":"John Rawls","url":"https://www.academia.edu/Documents/in/John_Rawls?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_45408901 coauthored" data-work_id="45408901" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/45408901/My_Approach_to_Non_Philosophy_Has_Always_Been_Political_On_Non_Philosophy_Materialist_Feminism_the_Politics_of_the_Suffering_Body_and_the_Non_Marxist_Reading_of_Marx">My Approach to Non-Philosophy Has Always Been Political: On Non-Philosophy, Materialist Feminism, the Politics of the Suffering Body, and the Non-Marxist Reading of Marx</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Katerina Kolozova is a Macedonian philosopher whose publications from last two decades aim to analyze various topics using François Laruelle’s “non-philosophy” or “non-standard philosophy.” Non-philosophy could be roughly described as... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_45408901" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Katerina Kolozova is a Macedonian philosopher whose publications from last two decades aim to analyze various topics using François Laruelle’s “non-philosophy” or “non-standard philosophy.” Non-philosophy could be roughly described as radicalized deconstruction:<br />Laruelle claims that not everything can be grasped by a philosophy: for Laruelle, “philosophy is too serious an affair to be left to the philosophers alone.”1  Non-philosophy opposes the “principle of sufficient philosophy” through which philosophy determines and decides<br />what is real. According to Laruelle, the ultimate limit of philosophical thought and its self-proclaimed sufficiency lies in its inherent tendency to close itself in a transcendental system of autofetishist conceptions, which presume that one can grasp the Real (“The Real is neither capable of being known or even ‘thought,’ but can be described in axioms. [...]<br />Even ‘immanence’ only serves to name the Real which tolerates nothing but axiomatic descriptions or formulations.”) by a philosophical thought, or that the Real could be mediated only through human thought. Laruelle criticizes this tendency of philosophy, which is usually expressing itself through the structure of “philosophical Decision.” (“To philosophize is to decide Reality and the thoughts that result from this, i.e. to believe to<br />be able to order them in the universal order of the Principle of Reason [Logos].”) Katerina Kolozova use Laruelle’s non-philosophy to explore more explicitly political topics. In the Cut Of Th e Real (2014),  she criticized certain dogmatism of poststructuralist philosophy and feminist theory, namely their symptomatic rejection of the Real and the<br />One. In Toward a Radical Metaphysics of Socialism (2015) and The Lived Revolution (2016) Kolozova presented a rereading of Marx, whose work she found relevant for the critique of speculative philosophical dimension of the capitalist economy, embodied in the 2008 global finance crisis, and in the latter book, she explored the possibility of a new political solidarity, based on “bodies in pain.” Kolozova doesn’t call to philosophically reconstruct Marx’s thought for the current situation, but she goes back to Marx with the help of Laruelle’s non-Marxism, contrary to the usual approach of Marxist philosophers, who often<br />try to create certain philosophical system of Marx’s work. Together with Eileen A. Joy,  Kolozova edited the anthology After the “Speculative Turn” (2016),  which addressed recent realist and materialist tendencies in feminist philosophy. In her most recent book, Capitalism’s Holocaust of Animals (2019),  Kolozova aimed to explore broader philosophical foundations of neoliberal capitalism, and its dealing with nonhuman animals and their suffering. According to Kolozova, “We have to start by coming to terms with what we did to the animals in the constitutive act of philosophy and via proxy to all those dehumanised that belong to the species of man ‘by courtesy’ only.”</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/45408901" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="41c708d179576f150d395759756fc06b" rel="nofollow" data-download="{"attachment_id":65925961,"asset_id":45408901,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65925961/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="290750" href="https://isshs.academia.edu/KaterinaKolozova">Katerina Kolozova</a><script data-card-contents-for-user="290750" type="text/json">{"id":290750,"first_name":"Katerina","last_name":"Kolozova","domain_name":"isshs","page_name":"KaterinaKolozova","display_name":"Katerina Kolozova","profile_url":"https://isshs.academia.edu/KaterinaKolozova?f_ri=813","photo":"https://0.academia-photos.com/290750/58982/60924/s65_katerina.kolozova.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-45408901">+1</span><div class="hidden js-additional-users-45408901"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://independent.academia.edu/SusaJan">Jan Susa</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-45408901'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-45408901').html(); 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According to Laruelle, the ultimate limit of philosophical thought and its self-proclaimed sufficiency lies in its inherent tendency to close itself in a transcendental system of autofetishist conceptions, which presume that one can grasp the Real (“The Real is neither capable of being known or even ‘thought,’ but can be described in axioms. [...]\nEven ‘immanence’ only serves to name the Real which tolerates nothing but axiomatic descriptions or formulations.”) by a philosophical thought, or that the Real could be mediated only through human thought. Laruelle criticizes this tendency of philosophy, which is usually expressing itself through the structure of “philosophical Decision.” (“To philosophize is to decide Reality and the thoughts that result from this, i.e. to believe to\nbe able to order them in the universal order of the Principle of Reason [Logos].”) Katerina Kolozova use Laruelle’s non-philosophy to explore more explicitly political topics. In the Cut Of Th e Real (2014), she criticized certain dogmatism of poststructuralist philosophy and feminist theory, namely their symptomatic rejection of the Real and the\nOne. In Toward a Radical Metaphysics of Socialism (2015) and The Lived Revolution (2016) Kolozova presented a rereading of Marx, whose work she found relevant for the critique of speculative philosophical dimension of the capitalist economy, embodied in the 2008 global finance crisis, and in the latter book, she explored the possibility of a new political solidarity, based on “bodies in pain.” Kolozova doesn’t call to philosophically reconstruct Marx’s thought for the current situation, but she goes back to Marx with the help of Laruelle’s non-Marxism, contrary to the usual approach of Marxist philosophers, who often\ntry to create certain philosophical system of Marx’s work. Together with Eileen A. Joy, Kolozova edited the anthology After the “Speculative Turn” (2016), which addressed recent realist and materialist tendencies in feminist philosophy. In her most recent book, Capitalism’s Holocaust of Animals (2019), Kolozova aimed to explore broader philosophical foundations of neoliberal capitalism, and its dealing with nonhuman animals and their suffering. According to Kolozova, “We have to start by coming to terms with what we did to the animals in the constitutive act of philosophy and via proxy to all those dehumanised that belong to the species of man ‘by courtesy’ only.”","downloadable_attachments":[{"id":65925961,"asset_id":45408901,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":290750,"first_name":"Katerina","last_name":"Kolozova","domain_name":"isshs","page_name":"KaterinaKolozova","display_name":"Katerina Kolozova","profile_url":"https://isshs.academia.edu/KaterinaKolozova?f_ri=813","photo":"https://0.academia-photos.com/290750/58982/60924/s65_katerina.kolozova.jpg"},{"id":187887538,"first_name":"Jan","last_name":"Susa","domain_name":"independent","page_name":"SusaJan","display_name":"Jan Susa","profile_url":"https://independent.academia.edu/SusaJan?f_ri=813","photo":"https://0.academia-photos.com/187887538/52497319/40608016/s65_jan.susa.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science?f_ri=813","nofollow":true},{"id":1698,"name":"Marxism","url":"https://www.academia.edu/Documents/in/Marxism?f_ri=813","nofollow":true},{"id":3115,"name":"Posthumanism","url":"https://www.academia.edu/Documents/in/Posthumanism?f_ri=813","nofollow":true},{"id":3404,"name":"Critical Animal Studies","url":"https://www.academia.edu/Documents/in/Critical_Animal_Studies?f_ri=813"},{"id":10453,"name":"Feminism","url":"https://www.academia.edu/Documents/in/Feminism?f_ri=813"},{"id":14218,"name":"François Laruelle","url":"https://www.academia.edu/Documents/in/Fran%C3%A7ois_Laruelle?f_ri=813"},{"id":19553,"name":"Cyborg Feminism","url":"https://www.academia.edu/Documents/in/Cyborg_Feminism?f_ri=813"},{"id":19678,"name":"Non-Philosophy","url":"https://www.academia.edu/Documents/in/Non-Philosophy?f_ri=813"},{"id":33298,"name":"Karl Marx","url":"https://www.academia.edu/Documents/in/Karl_Marx?f_ri=813"},{"id":39853,"name":"Post-Structuralism","url":"https://www.academia.edu/Documents/in/Post-Structuralism?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40033184" data-work_id="40033184" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40033184/The_Missionary_and_The_Philanthropist">The Missionary and The Philanthropist</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This artistic endeavor wanders from the observation that missionaries and philanthropists share a stream of ontological continuity that leads both to use vulnerabilities to draw victims into genocidal relationships that transmit... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40033184" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This artistic endeavor wanders from the observation that missionaries and philanthropists share a stream of ontological continuity that leads both to use vulnerabilities to draw victims into genocidal relationships that transmit Artificial-Domineering Worldview(s) (A.D. Worldview[s]) and an associated sickness of consciousness that causes people who contract the sickness to become de-spirited prey that loses its sovereignty. This wandering then explores contemporary religious and secular educational philosophies that symbolize the missionary and philanthropist archetypes/stories/characters. This wandering concludes that, while both the missionary and the philanthropist claim to be helping people towards virtue, the genocidal relationships missionaries and philanthropists form with beings who they relate to as prey (as it rather than who) cause the death of our goodly human nature and the potentials for social and environmental justice therein.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40033184" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5560292" href="https://independent.academia.edu/LBarnesmoore">Luke Barnesmoore</a><script data-card-contents-for-user="5560292" type="text/json">{"id":5560292,"first_name":"Luke","last_name":"Barnesmoore","domain_name":"independent","page_name":"LBarnesmoore","display_name":"Luke Barnesmoore","profile_url":"https://independent.academia.edu/LBarnesmoore?f_ri=813","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_40033184 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40033184"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40033184, container: ".js-paper-rank-work_40033184", }); 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Pascale, Ascesa e declino dell'impero statunitense, tomo 1 – Genesi di un regime elitario (dalle origini al 1945), La Città del Sole-L'AntiDiplomatico, Napoli 2022. Il testo consta di 620 pagine ed è acquistabile al... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_73956687" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">È uscito il volume A. Pascale, Ascesa e declino dell'impero statunitense, tomo 1 – Genesi di un regime elitario (dalle origini al 1945), La Città del Sole-L'AntiDiplomatico, Napoli 2022. <br />Il testo consta di 620 pagine ed è acquistabile al prezzo di 28 euro nelle migliori librerie e con uno sconto dai rivenditori online.  <br />Di seguito un breve abstract, l'Indice, una presentazione dell'Autore e la bibliografia utilizzata.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/73956687" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2289bc019ab87ab5b31b7ec15ea1d19a" rel="nofollow" data-download="{"attachment_id":82285680,"asset_id":73956687,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/82285680/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1176615" href="https://independent.academia.edu/AlessandroPascale">Alessandro Pascale</a><script data-card-contents-for-user="1176615" type="text/json">{"id":1176615,"first_name":"Alessandro","last_name":"Pascale","domain_name":"independent","page_name":"AlessandroPascale","display_name":"Alessandro Pascale","profile_url":"https://independent.academia.edu/AlessandroPascale?f_ri=813","photo":"https://0.academia-photos.com/1176615/418479/137274368/s65_alessandro.pascale.jpg"}</script></span></span></li><li class="js-paper-rank-work_73956687 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="73956687"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 73956687, container: ".js-paper-rank-work_73956687", }); 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Pascale, Ascesa e declino dell'impero statunitense, tomo 1 – Genesi di un regime elitario (dalle origini al 1945), La Città del Sole-L'AntiDiplomatico, Napoli 2022. \nIl testo consta di 620 pagine ed è acquistabile al prezzo di 28 euro nelle migliori librerie e con uno sconto dai rivenditori online. \nDi seguito un breve abstract, l'Indice, una presentazione dell'Autore e la bibliografia utilizzata.","downloadable_attachments":[{"id":82285680,"asset_id":73956687,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1176615,"first_name":"Alessandro","last_name":"Pascale","domain_name":"independent","page_name":"AlessandroPascale","display_name":"Alessandro Pascale","profile_url":"https://independent.academia.edu/AlessandroPascale?f_ri=813","photo":"https://0.academia-photos.com/1176615/418479/137274368/s65_alessandro.pascale.jpg"}],"research_interests":[{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History?f_ri=813","nofollow":true},{"id":129,"name":"American History","url":"https://www.academia.edu/Documents/in/American_History?f_ri=813","nofollow":true},{"id":383,"name":"European Studies","url":"https://www.academia.edu/Documents/in/European_Studies?f_ri=813","nofollow":true},{"id":388,"name":"Latin American Studies","url":"https://www.academia.edu/Documents/in/Latin_American_Studies?f_ri=813","nofollow":true},{"id":390,"name":"American Studies","url":"https://www.academia.edu/Documents/in/American_Studies?f_ri=813"},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813"},{"id":1698,"name":"Marxism","url":"https://www.academia.edu/Documents/in/Marxism?f_ri=813"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=813"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics?f_ri=813"},{"id":6556,"name":"Colonialism","url":"https://www.academia.edu/Documents/in/Colonialism?f_ri=813"},{"id":9705,"name":"Capitalism","url":"https://www.academia.edu/Documents/in/Capitalism?f_ri=813"},{"id":12739,"name":"Second World War","url":"https://www.academia.edu/Documents/in/Second_World_War?f_ri=813"},{"id":18977,"name":"Soviet Union (History)","url":"https://www.academia.edu/Documents/in/Soviet_Union_History_?f_ri=813"},{"id":19089,"name":"United States History","url":"https://www.academia.edu/Documents/in/United_States_History?f_ri=813"},{"id":21219,"name":"Socialism","url":"https://www.academia.edu/Documents/in/Socialism?f_ri=813"},{"id":56908,"name":"Imperialism","url":"https://www.academia.edu/Documents/in/Imperialism?f_ri=813"},{"id":98134,"name":"United States","url":"https://www.academia.edu/Documents/in/United_States?f_ri=813"},{"id":100309,"name":"Storia","url":"https://www.academia.edu/Documents/in/Storia?f_ri=813"},{"id":112727,"name":"Capitalismo","url":"https://www.academia.edu/Documents/in/Capitalismo?f_ri=813"},{"id":424185,"name":"Storia Contemporanea","url":"https://www.academia.edu/Documents/in/Storia_Contemporanea?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_41379036" data-work_id="41379036" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41379036/W_Julian_Korab_Karpowicz_On_the_History_of_Political_Philosophy_Great_Political_Thinkers_from_Thucydides_to_Locke_Routledge_2016_">W. Julian Korab-Karpowicz, On the History of Political Philosophy: Great Political Thinkers from Thucydides to Locke (Routledge, 2016)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">On the History of Political Philosophy is a lively and lucid account of the major political theorists and philosophers of the ancient Greek, Roman, medieval, renaissance, and early modern periods. Topics include discussions concerning... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_41379036" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">On the History of Political Philosophy is a lively and lucid account of the major political theorists and philosophers of the ancient Greek, Roman, medieval, renaissance, and early modern periods. Topics include discussions concerning human nature, social justice, the origin of law and human rights, the rise and development of different forms of government, idealism and realism in international relations, the distinction between just and unjust war, and the sources of public authority and the nature of legitimate sovereignty. The organizing principle of the book is the idea that the great political thinkers were searching for the best political order and a criterion for human conduct in both domestic and international politics. Demonstrating the continued relevance of historical ideas to today's problems, the author traces ongoing discussions about politics by examining the ideas of key political theorists. The book is intended for use in courses on political philosophy or the history of political philosophy. <br /><a href="https://www.routledge.com/On-the-History-of-Political-Philosophy-Great-Political-Thinkers-from-Thucydides/Korab-Karpowicz/p/book/9780205119745" rel="nofollow">https://www.routledge.com/On-the-History-of-Political-Philosophy-Great-Political-Thinkers-from-Thucydides/Korab-Karpowicz/p/book/9780205119745</a></div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41379036" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f61a7b8d90d398c19d9866410c17cf5d" rel="nofollow" data-download="{"attachment_id":84747740,"asset_id":41379036,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/84747740/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="104903" href="https://opole.academia.edu/WJulianKorabKarpowicz">W Julian Korab-Karpowicz</a><script data-card-contents-for-user="104903" type="text/json">{"id":104903,"first_name":"W Julian","last_name":"Korab-Karpowicz","domain_name":"opole","page_name":"WJulianKorabKarpowicz","display_name":"W Julian Korab-Karpowicz","profile_url":"https://opole.academia.edu/WJulianKorabKarpowicz?f_ri=813","photo":"https://0.academia-photos.com/104903/28874/31626789/s65_w_julian.korab-karpowicz.jpg"}</script></span></span></li><li class="js-paper-rank-work_41379036 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="41379036"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 41379036, container: ".js-paper-rank-work_41379036", }); 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The book is intended for use in courses on political philosophy or the history of political philosophy. \nhttps://www.routledge.com/On-the-History-of-Political-Philosophy-Great-Political-Thinkers-from-Thucydides/Korab-Karpowicz/p/book/9780205119745","downloadable_attachments":[{"id":84747740,"asset_id":41379036,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":104903,"first_name":"W Julian","last_name":"Korab-Karpowicz","domain_name":"opole","page_name":"WJulianKorabKarpowicz","display_name":"W Julian Korab-Karpowicz","profile_url":"https://opole.academia.edu/WJulianKorabKarpowicz?f_ri=813","photo":"https://0.academia-photos.com/104903/28874/31626789/s65_w_julian.korab-karpowicz.jpg"}],"research_interests":[{"id":797,"name":"International Relations","url":"https://www.academia.edu/Documents/in/International_Relations?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":951,"name":"Humanities","url":"https://www.academia.edu/Documents/in/Humanities?f_ri=813","nofollow":true},{"id":1166,"name":"International Relations Theory","url":"https://www.academia.edu/Documents/in/International_Relations_Theory?f_ri=813","nofollow":true},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813"},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=813"},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=813"},{"id":2592,"name":"Human Rights","url":"https://www.academia.edu/Documents/in/Human_Rights?f_ri=813"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=813"},{"id":4568,"name":"Liberalism","url":"https://www.academia.edu/Documents/in/Liberalism?f_ri=813"},{"id":10492,"name":"Thomas Hobbes","url":"https://www.academia.edu/Documents/in/Thomas_Hobbes?f_ri=813"},{"id":12624,"name":"History of Political Thought","url":"https://www.academia.edu/Documents/in/History_of_Political_Thought?f_ri=813"},{"id":13314,"name":"Cicero","url":"https://www.academia.edu/Documents/in/Cicero?f_ri=813"},{"id":18130,"name":"John Locke","url":"https://www.academia.edu/Documents/in/John_Locke?f_ri=813"},{"id":21248,"name":"Thucydides","url":"https://www.academia.edu/Documents/in/Thucydides?f_ri=813"},{"id":24559,"name":"Machiavelli","url":"https://www.academia.edu/Documents/in/Machiavelli?f_ri=813"},{"id":47133,"name":"Hugo Grotius","url":"https://www.academia.edu/Documents/in/Hugo_Grotius?f_ri=813"},{"id":102962,"name":"St Thomas Aquinas","url":"https://www.academia.edu/Documents/in/St_Thomas_Aquinas?f_ri=813"},{"id":324673,"name":"St. Augustine","url":"https://www.academia.edu/Documents/in/St._Augustine?f_ri=813"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_21210088" data-work_id="21210088" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/21210088/D%C3%A9sir_et_joie_deux_philosophies_politiques_de_la_vie_Deleuze_ou_Bergson_II_2015_">Désir et joie : deux philosophies politiques de la vie. Deleuze ou Bergson II (2015)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Hisashi Fujita, "Désir et joie : deux philosophies politiques de la vie. Deleuze ou Bergson II", in Shin Abiko, Hisashi Fujita, Masato Goda (éds.), Tout ouvert : l'évolution créatrice en tous sens, Georg Olms Verlag : Hildesheim - Zürich... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_21210088" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Hisashi Fujita, "Désir et joie : deux philosophies politiques de la vie. Deleuze ou Bergson II", in Shin Abiko, Hisashi Fujita, Masato Goda (éds.), Tout ouvert : l'évolution créatrice en tous sens, Georg Olms Verlag : Hildesheim - Zürich - New York, coll. "Europaea Memoria" Band 114, 2015, pp. 225-247.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/21210088" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="32225e7e4f239bb8a06fc4c535f86c46" rel="nofollow" data-download="{"attachment_id":55046348,"asset_id":21210088,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/55046348/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="28647952" href="https://kyusan-u.academia.edu/hisashifujita">Hisashi Fujita　藤田尚志</a><script data-card-contents-for-user="28647952" type="text/json">{"id":28647952,"first_name":"Hisashi","last_name":"Fujita　藤田尚志","domain_name":"kyusan-u","page_name":"hisashifujita","display_name":"Hisashi Fujita　藤田尚志","profile_url":"https://kyusan-u.academia.edu/hisashifujita?f_ri=813","photo":"https://0.academia-photos.com/28647952/8116231/27272909/s65_hisashi.fujita_.jpg"}</script></span></span></li><li class="js-paper-rank-work_21210088 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="21210088"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 21210088, container: ".js-paper-rank-work_21210088", }); 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Deleuze ou Bergson II\", in Shin Abiko, Hisashi Fujita, Masato Goda (éds.), Tout ouvert : l'évolution créatrice en tous sens, Georg Olms Verlag : Hildesheim - Zürich - New York, coll. \"Europaea Memoria\" Band 114, 2015, pp. 225-247.","downloadable_attachments":[{"id":55046348,"asset_id":21210088,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":28647952,"first_name":"Hisashi","last_name":"Fujita　藤田尚志","domain_name":"kyusan-u","page_name":"hisashifujita","display_name":"Hisashi Fujita　藤田尚志","profile_url":"https://kyusan-u.academia.edu/hisashifujita?f_ri=813","photo":"https://0.academia-photos.com/28647952/8116231/27272909/s65_hisashi.fujita_.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":6784,"name":"Contemporary French Philosophy","url":"https://www.academia.edu/Documents/in/Contemporary_French_Philosophy?f_ri=813","nofollow":true},{"id":8302,"name":"Gilles Deleuze","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze?f_ri=813","nofollow":true},{"id":8409,"name":"Henri Bergson","url":"https://www.academia.edu/Documents/in/Henri_Bergson?f_ri=813","nofollow":true},{"id":17656,"name":"Community","url":"https://www.academia.edu/Documents/in/Community?f_ri=813"},{"id":25273,"name":"French philosophy","url":"https://www.academia.edu/Documents/in/French_philosophy?f_ri=813"},{"id":36854,"name":"Philosophy of Life","url":"https://www.academia.edu/Documents/in/Philosophy_of_Life?f_ri=813"},{"id":54659,"name":"Subjectivity","url":"https://www.academia.edu/Documents/in/Subjectivity?f_ri=813"},{"id":128609,"name":"Deja Vu","url":"https://www.academia.edu/Documents/in/Deja_Vu?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_35044989" data-work_id="35044989" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/35044989/The_Metalegal_God">The Metalegal God</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This paper deals with the relation between God and the secular legal systems of Western liberal democracies. It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_35044989" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This paper deals with the relation between God and the secular legal systems of Western liberal democracies. It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God is no longer socially axiomatic and the right to religious freedom protects all kinds of theistic and non-theistic religious beliefs, creeds, and first philosophies, it seems contrary to religious neutrality for secular legal systems to single out God. This paper instead argues that, although God and religion are inextricably intertwined, they affect the legal system in different ways because they are ontologically different. God cannot be reduced to a mere component of theistic religion. This paper argues that a proper understanding of secularization might call for keeping God outside the legal system but not for driving God out of the public sphere of democratic societies. Secular legal systems are not atheist legal systems. Secular legal systems are legal systems 'without religion' but not 'without God.' Secularization implies some degree of minimal recognition of God as a metalegal concept. The specific degree of recognition of God appropriate for any given political community depends on its cultural and communitarian identity and should be subject to the rules of democratic procedures and majorities. This is the metalegal God.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/35044989" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9fe5c10715245dd31aa787b81e571d80" rel="nofollow" data-download="{"attachment_id":54905616,"asset_id":35044989,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54905616/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1401161" href="https://navarra.academia.edu/RafaelDomingoOsle">Rafael Domingo Osle</a><script data-card-contents-for-user="1401161" type="text/json">{"id":1401161,"first_name":"Rafael","last_name":"Domingo Osle","domain_name":"navarra","page_name":"RafaelDomingoOsle","display_name":"Rafael Domingo Osle","profile_url":"https://navarra.academia.edu/RafaelDomingoOsle?f_ri=813","photo":"https://0.academia-photos.com/1401161/507213/162910087/s65_rafael.domingo_osle.jpg"}</script></span></span></li><li class="js-paper-rank-work_35044989 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="35044989"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 35044989, container: ".js-paper-rank-work_35044989", }); 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$(".js-view-count[data-work-id=35044989]").text(description); $(".js-view-count-work_35044989").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_35044989").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="35044989"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">49</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="545" rel="nofollow" href="https://www.academia.edu/Documents/in/Canon_Law">Canon Law</a>, <script data-card-contents-for-ri="545" type="text/json">{"id":545,"name":"Canon Law","url":"https://www.academia.edu/Documents/in/Canon_Law?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="547" rel="nofollow" href="https://www.academia.edu/Documents/in/Constitutional_Law">Constitutional Law</a>, <script data-card-contents-for-ri="547" type="text/json">{"id":547,"name":"Constitutional Law","url":"https://www.academia.edu/Documents/in/Constitutional_Law?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="902" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy_Of_Religion">Philosophy Of Religion</a><script data-card-contents-for-ri="902" type="text/json">{"id":902,"name":"Philosophy Of Religion","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Religion?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=35044989]'), work: {"id":35044989,"title":"The Metalegal God","created_at":"2017-11-03T10:35:17.550-07:00","url":"https://www.academia.edu/35044989/The_Metalegal_God?f_ri=813","dom_id":"work_35044989","summary":"This paper deals with the relation between God and the secular legal systems of Western liberal democracies. It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God is no longer socially axiomatic and the right to religious freedom protects all kinds of theistic and non-theistic religious beliefs, creeds, and first philosophies, it seems contrary to religious neutrality for secular legal systems to single out God. This paper instead argues that, although God and religion are inextricably intertwined, they affect the legal system in different ways because they are ontologically different. God cannot be reduced to a mere component of theistic religion. This paper argues that a proper understanding of secularization might call for keeping God outside the legal system but not for driving God out of the public sphere of democratic societies. Secular legal systems are not atheist legal systems. Secular legal systems are legal systems 'without religion' but not 'without God.' Secularization implies some degree of minimal recognition of God as a metalegal concept. The specific degree of recognition of God appropriate for any given political community depends on its cultural and communitarian identity and should be subject to the rules of democratic procedures and majorities. This is the metalegal God.","downloadable_attachments":[{"id":54905616,"asset_id":35044989,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1401161,"first_name":"Rafael","last_name":"Domingo Osle","domain_name":"navarra","page_name":"RafaelDomingoOsle","display_name":"Rafael Domingo Osle","profile_url":"https://navarra.academia.edu/RafaelDomingoOsle?f_ri=813","photo":"https://0.academia-photos.com/1401161/507213/162910087/s65_rafael.domingo_osle.jpg"}],"research_interests":[{"id":545,"name":"Canon Law","url":"https://www.academia.edu/Documents/in/Canon_Law?f_ri=813","nofollow":true},{"id":547,"name":"Constitutional Law","url":"https://www.academia.edu/Documents/in/Constitutional_Law?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":902,"name":"Philosophy Of 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})();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_34428597" data-work_id="34428597" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/34428597/Custers_Sins_Vine_Deloria_Jr_and_the_Settler_Colonial_Politics_of_Civic_Inclusion">Custer's Sins: Vine Deloria Jr. and the Settler-Colonial Politics of Civic Inclusion</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">While " inclusion " has been seen as a central mode of redressing ongoing injustices against communities of color in the US, Indigenous political experiences feature more complex legacies of contesting US citizenship. Turning to an... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_34428597" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">While " inclusion " has been seen as a central mode of redressing ongoing injustices against communities of color in the US, Indigenous political experiences feature more complex legacies of contesting US citizenship. Turning to an important episode of contestation, this essay examines the relation between inclusion and the politics of eliminating Indigenous nations that was part of a shared policy shift toward " Termination " in the Anglo-settler world of the 1950s and 1960s. Through a reading of Indigenous activist-intellectual Vine Deloria Jr.'s Custer Died for Your Sins: An Indian Manifesto (1969), it demonstrates how the construction of what I call the " civic inclusion narrative " in post–World War II American political discourse disavowed practices of empire-formation. Widely considered a foundational text of the Indigenous Sovereignty Movement, the work repositioned Indigenous peoples not as passive recipients of civil rights and incorporation into the nation-state but as colonized peoples actively demanding decolonization. Deloria's work provides an exemplary counterpoint to the enduring thread of civic inclusion in American political thought and an alternative tradition of decolonization—an imperative that continues to resonate in today's North American and global Indigenous struggles over land, jurisdiction, and sovereignty.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/34428597" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="844704f3ce55b1fe7454a0cc2a4c81e2" rel="nofollow" data-download="{"attachment_id":54305046,"asset_id":34428597,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54305046/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="67783216" href="https://umich.academia.edu/DavidTemin">David Temin</a><script data-card-contents-for-user="67783216" type="text/json">{"id":67783216,"first_name":"David","last_name":"Temin","domain_name":"umich","page_name":"DavidTemin","display_name":"David Temin","profile_url":"https://umich.academia.edu/DavidTemin?f_ri=813","photo":"https://0.academia-photos.com/67783216/17693782/17733154/s65_david.temin.jpg"}</script></span></span></li><li class="js-paper-rank-work_34428597 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="34428597"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 34428597, container: ".js-paper-rank-work_34428597", }); 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$(".js-view-count[data-work-id=34428597]").text(description); $(".js-view-count-work_34428597").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_34428597").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="34428597"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="8" rel="nofollow" href="https://www.academia.edu/Documents/in/Critical_Theory">Critical Theory</a>, <script data-card-contents-for-ri="8" type="text/json">{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="135" rel="nofollow" href="https://www.academia.edu/Documents/in/Intellectual_History">Intellectual History</a>, <script data-card-contents-for-ri="135" type="text/json">{"id":135,"name":"Intellectual History","url":"https://www.academia.edu/Documents/in/Intellectual_History?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="299" rel="nofollow" href="https://www.academia.edu/Documents/in/Native_American_Studies">Native American Studies</a>, <script data-card-contents-for-ri="299" type="text/json">{"id":299,"name":"Native American Studies","url":"https://www.academia.edu/Documents/in/Native_American_Studies?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a><script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=34428597]'), work: {"id":34428597,"title":"Custer's Sins: Vine Deloria Jr. and the Settler-Colonial Politics of Civic Inclusion","created_at":"2017-08-31T12:17:15.283-07:00","url":"https://www.academia.edu/34428597/Custers_Sins_Vine_Deloria_Jr_and_the_Settler_Colonial_Politics_of_Civic_Inclusion?f_ri=813","dom_id":"work_34428597","summary":"While \" inclusion \" has been seen as a central mode of redressing ongoing injustices against communities of color in the US, Indigenous political experiences feature more complex legacies of contesting US citizenship. Turning to an important episode of contestation, this essay examines the relation between inclusion and the politics of eliminating Indigenous nations that was part of a shared policy shift toward \" Termination \" in the Anglo-settler world of the 1950s and 1960s. Through a reading of Indigenous activist-intellectual Vine Deloria Jr.'s Custer Died for Your Sins: An Indian Manifesto (1969), it demonstrates how the construction of what I call the \" civic inclusion narrative \" in post–World War II American political discourse disavowed practices of empire-formation. Widely considered a foundational text of the Indigenous Sovereignty Movement, the work repositioned Indigenous peoples not as passive recipients of civil rights and incorporation into the nation-state but as colonized peoples actively demanding decolonization. Deloria's work provides an exemplary counterpoint to the enduring thread of civic inclusion in American political thought and an alternative tradition of decolonization—an imperative that continues to resonate in today's North American and global Indigenous struggles over land, jurisdiction, and sovereignty.","downloadable_attachments":[{"id":54305046,"asset_id":34428597,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":67783216,"first_name":"David","last_name":"Temin","domain_name":"umich","page_name":"DavidTemin","display_name":"David Temin","profile_url":"https://umich.academia.edu/DavidTemin?f_ri=813","photo":"https://0.academia-photos.com/67783216/17693782/17733154/s65_david.temin.jpg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=813","nofollow":true},{"id":135,"name":"Intellectual History","url":"https://www.academia.edu/Documents/in/Intellectual_History?f_ri=813","nofollow":true},{"id":299,"name":"Native American Studies","url":"https://www.academia.edu/Documents/in/Native_American_Studies?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":926,"name":"Indigenous Studies","url":"https://www.academia.edu/Documents/in/Indigenous_Studies?f_ri=813"},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813"},{"id":2860,"name":"Postcolonial Studies","url":"https://www.academia.edu/Documents/in/Postcolonial_Studies?f_ri=813"},{"id":2933,"name":"Democratic Theory","url":"https://www.academia.edu/Documents/in/Democratic_Theory?f_ri=813"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_237631" data-work_id="237631" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/237631/_at_is_for_Activism_Dissent_Resistance_and_Rebellion_in_a_Digital_Culture">@ is for Activism: Dissent, Resistance and Rebellion in a Digital Culture</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">'@ is For Activism' examines the transformation of politics through digital media, including digital television, online social networking and mobile computing. Joss Hands maps out how political relationships have been reconfigured and new... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_237631" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">'@ is For Activism' examines the transformation of politics through digital media, including digital television, online social networking and mobile computing. Joss Hands maps out how political relationships have been reconfigured and new modes of cooperation, deliberation and representation have emerged. This analysis is applied to the organisation and practice of alternative politics, showing how they have developed and embraced the new political and technological environment. Hands offers a comprehensive critical survey of existing literature, as well as an original perspective on networks and political change. He includes many case studies including the anti-war and global justice movements, peer production, user created TV and 'Twitter' activism. "@ is For Activism" is essential for activists and students of politics and media. Note the version here is a pre-print proof which differs from the published version and should not be cited from.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/237631" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="46e3ca61806dc92ae7e3d2442fed1ac5" rel="nofollow" data-download="{"attachment_id":40298429,"asset_id":237631,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/40298429/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="28045" href="https://newcastle.academia.edu/JossHands">Joss Hands</a><script data-card-contents-for-user="28045" type="text/json">{"id":28045,"first_name":"Joss","last_name":"Hands","domain_name":"newcastle","page_name":"JossHands","display_name":"Joss Hands","profile_url":"https://newcastle.academia.edu/JossHands?f_ri=813","photo":"https://0.academia-photos.com/28045/9148/13631703/s65_joss.hands.jpg"}</script></span></span></li><li class="js-paper-rank-work_237631 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="237631"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 237631, container: ".js-paper-rank-work_237631", }); 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$(".js-view-count[data-work-id=237631]").text(description); $(".js-view-count-work_237631").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_237631").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="237631"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="8" rel="nofollow" href="https://www.academia.edu/Documents/in/Critical_Theory">Critical Theory</a>, <script data-card-contents-for-ri="8" type="text/json">{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="855" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy_of_Technology">Philosophy of Technology</a>, <script data-card-contents-for-ri="855" type="text/json">{"id":855,"name":"Philosophy of Technology","url":"https://www.academia.edu/Documents/in/Philosophy_of_Technology?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1439" rel="nofollow" href="https://www.academia.edu/Documents/in/Globalization">Globalization</a><script data-card-contents-for-ri="1439" type="text/json">{"id":1439,"name":"Globalization","url":"https://www.academia.edu/Documents/in/Globalization?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=237631]'), work: {"id":237631,"title":"@ is for Activism: Dissent, Resistance and Rebellion in a Digital Culture","created_at":"2010-05-18T22:23:17.809-07:00","url":"https://www.academia.edu/237631/_at_is_for_Activism_Dissent_Resistance_and_Rebellion_in_a_Digital_Culture?f_ri=813","dom_id":"work_237631","summary":"'@ is For Activism' examines the transformation of politics through digital media, including digital television, online social networking and mobile computing. Joss Hands maps out how political relationships have been reconfigured and new modes of cooperation, deliberation and representation have emerged. This analysis is applied to the organisation and practice of alternative politics, showing how they have developed and embraced the new political and technological environment. Hands offers a comprehensive critical survey of existing literature, as well as an original perspective on networks and political change. He includes many case studies including the anti-war and global justice movements, peer production, user created TV and 'Twitter' activism. \"@ is For Activism\" is essential for activists and students of politics and media. Note the version here is a pre-print proof which differs from the published version and should not be cited from.","downloadable_attachments":[{"id":40298429,"asset_id":237631,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":28045,"first_name":"Joss","last_name":"Hands","domain_name":"newcastle","page_name":"JossHands","display_name":"Joss Hands","profile_url":"https://newcastle.academia.edu/JossHands?f_ri=813","photo":"https://0.academia-photos.com/28045/9148/13631703/s65_joss.hands.jpg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":855,"name":"Philosophy of Technology","url":"https://www.academia.edu/Documents/in/Philosophy_of_Technology?f_ri=813","nofollow":true},{"id":1439,"name":"Globalization","url":"https://www.academia.edu/Documents/in/Globalization?f_ri=813","nofollow":true},{"id":2871,"name":"Mobile Media","url":"https://www.academia.edu/Documents/in/Mobile_Media?f_ri=813"},{"id":4375,"name":"Social Movement","url":"https://www.academia.edu/Documents/in/Social_Movement?f_ri=813"},{"id":6865,"name":"Digital Culture","url":"https://www.academia.edu/Documents/in/Digital_Culture?f_ri=813"},{"id":22576,"name":"Frankfurt School","url":"https://www.academia.edu/Documents/in/Frankfurt_School?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_60493275" data-work_id="60493275" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/60493275/Western_Civilization_II">Western Civilization II</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">As the title of this survey course suggests, we will study the trajectory of modern Western history. A succinct description of that trajectory may aptly serve as the unofficial subtitle of the course: "The slow death of feudal Christendom... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_60493275" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">As the title of this survey course suggests, we will study the trajectory of modern Western history. A succinct description of that trajectory may aptly serve as the unofficial subtitle of the course: "The slow death of feudal Christendom followed by the difficult birth of the liberal-democratic nation-state." This radical shift in the theological and political orientation of the West was partly the cause and partly the product of a radical shift in our understanding of what man is and what man's relation to God and society is. The individual, understood as capable of attaining salvation without the aid of ecclesiastical intermediaries standing between himself and God, was a theological discovery or invention of modernity. Similarly the individual, understood as being by nature free from political authority and as being by nature equal to all other individuals with respect to his right to rule, was a political discovery or invention of modernity.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/60493275" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="6f4ff58d1d6c58b60be3982b7f1a7329" rel="nofollow" data-download="{"attachment_id":73914024,"asset_id":60493275,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/73914024/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="13656397" href="https://independent.academia.edu/AntonioSosa119">Antonio Sosa</a><script data-card-contents-for-user="13656397" type="text/json">{"id":13656397,"first_name":"Antonio","last_name":"Sosa","domain_name":"independent","page_name":"AntonioSosa119","display_name":"Antonio Sosa","profile_url":"https://independent.academia.edu/AntonioSosa119?f_ri=813","photo":"https://0.academia-photos.com/13656397/3838028/33232221/s65_antonio.sosa.jpg"}</script></span></span></li><li class="js-paper-rank-work_60493275 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="60493275"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 60493275, container: ".js-paper-rank-work_60493275", }); });</script></li><li class="js-percentile-work_60493275 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 60493275; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_60493275"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_60493275 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="60493275"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 60493275; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=60493275]").text(description); $(".js-view-count-work_60493275").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_60493275").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="60493275"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="131" rel="nofollow" href="https://www.academia.edu/Documents/in/European_History">European History</a>, <script data-card-contents-for-ri="131" type="text/json">{"id":131,"name":"European History","url":"https://www.academia.edu/Documents/in/European_History?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="15812" rel="nofollow" href="https://www.academia.edu/Documents/in/Early_Modern_Intellectual_History">Early Modern Intellectual History</a>, <script data-card-contents-for-ri="15812" type="text/json">{"id":15812,"name":"Early Modern Intellectual History","url":"https://www.academia.edu/Documents/in/Early_Modern_Intellectual_History?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="149126" rel="nofollow" href="https://www.academia.edu/Documents/in/Western_Civilization">Western Civilization</a><script data-card-contents-for-ri="149126" type="text/json">{"id":149126,"name":"Western Civilization","url":"https://www.academia.edu/Documents/in/Western_Civilization?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=60493275]'), work: {"id":60493275,"title":"Western Civilization II","created_at":"2021-10-30T21:48:24.500-07:00","url":"https://www.academia.edu/60493275/Western_Civilization_II?f_ri=813","dom_id":"work_60493275","summary":"As the title of this survey course suggests, we will study the trajectory of modern Western history. A succinct description of that trajectory may aptly serve as the unofficial subtitle of the course: \"The slow death of feudal Christendom followed by the difficult birth of the liberal-democratic nation-state.\" This radical shift in the theological and political orientation of the West was partly the cause and partly the product of a radical shift in our understanding of what man is and what man's relation to God and society is. The individual, understood as capable of attaining salvation without the aid of ecclesiastical intermediaries standing between himself and God, was a theological discovery or invention of modernity. Similarly the individual, understood as being by nature free from political authority and as being by nature equal to all other individuals with respect to his right to rule, was a political discovery or invention of modernity.","downloadable_attachments":[{"id":73914024,"asset_id":60493275,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":13656397,"first_name":"Antonio","last_name":"Sosa","domain_name":"independent","page_name":"AntonioSosa119","display_name":"Antonio Sosa","profile_url":"https://independent.academia.edu/AntonioSosa119?f_ri=813","photo":"https://0.academia-photos.com/13656397/3838028/33232221/s65_antonio.sosa.jpg"}],"research_interests":[{"id":131,"name":"European History","url":"https://www.academia.edu/Documents/in/European_History?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":15812,"name":"Early Modern Intellectual History","url":"https://www.academia.edu/Documents/in/Early_Modern_Intellectual_History?f_ri=813","nofollow":true},{"id":149126,"name":"Western Civilization","url":"https://www.academia.edu/Documents/in/Western_Civilization?f_ri=813","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_25683946" data-work_id="25683946" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/25683946/_Rethinking_Religious_Reasons_in_Public_Justification_American_Political_Science_Review_Vol_107_No_3_August_2013_pp_523_539_">“Rethinking Religious Reasons in Public Justification,” American Political Science Review, Vol. 107, No. 3, August 2013, pp. 523-539,</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This article intervenes in the debate on the place of religious arguments in public reason. I advance the debate not by asking whether something called " religious reasons " ought to be invoked in the justification of coercive laws, but... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_25683946" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This article intervenes in the debate on the place of religious arguments in public reason. I advance the debate not by asking whether something called " religious reasons " ought to be invoked in the justification of coercive laws, but by creating a typology of (a) different kinds and forms of religious arguments and, more importantly, (b) different areas of political and social life which coercive laws regulate or about which human political communities deliberate. Religious arguments are of many different kinds, are offered to others in a variety of ways, and the spheres of life about which communities deliberate pose distinct moral questions. Turning back to the public reason debate, I argue then that political liberals ought to be concerned primarily about the invocation of a certain subset of religious reasons in a certain subset of areas of human activity, but also that inclusivist arguments on behalf of religious contributions to public deliberation fail to justify the use of religious arguments in all areas of public deliberation.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/25683946" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="679bd61a21929bdc31dbc9da3b66d844" rel="nofollow" data-download="{"attachment_id":46024068,"asset_id":25683946,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/46024068/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="194929" href="https://harvard.academia.edu/AndrewMarch">Andrew March</a><script data-card-contents-for-user="194929" type="text/json">{"id":194929,"first_name":"Andrew","last_name":"March","domain_name":"harvard","page_name":"AndrewMarch","display_name":"Andrew March","profile_url":"https://harvard.academia.edu/AndrewMarch?f_ri=813","photo":"https://0.academia-photos.com/194929/46588/11698668/s65_andrew.march.jpeg"}</script></span></span></li><li class="js-paper-rank-work_25683946 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="25683946"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 25683946, container: ".js-paper-rank-work_25683946", }); 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$(".js-view-count[data-work-id=25683946]").text(description); $(".js-view-count-work_25683946").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_25683946").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="25683946"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">11</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1696" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Theory">Political Theory</a>, <script data-card-contents-for-ri="1696" type="text/json">{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="3059" rel="nofollow" href="https://www.academia.edu/Documents/in/Religion_and_Politics">Religion and Politics</a>, <script data-card-contents-for-ri="3059" type="text/json">{"id":3059,"name":"Religion and Politics","url":"https://www.academia.edu/Documents/in/Religion_and_Politics?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6394" rel="nofollow" href="https://www.academia.edu/Documents/in/Religious_Pluralism">Religious Pluralism</a><script data-card-contents-for-ri="6394" type="text/json">{"id":6394,"name":"Religious Pluralism","url":"https://www.academia.edu/Documents/in/Religious_Pluralism?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=25683946]'), work: {"id":25683946,"title":"“Rethinking Religious Reasons in Public Justification,” American Political Science Review, Vol. 107, No. 3, August 2013, pp. 523-539,","created_at":"2016-05-28T11:48:47.937-07:00","url":"https://www.academia.edu/25683946/_Rethinking_Religious_Reasons_in_Public_Justification_American_Political_Science_Review_Vol_107_No_3_August_2013_pp_523_539_?f_ri=813","dom_id":"work_25683946","summary":"This article intervenes in the debate on the place of religious arguments in public reason. I advance the debate not by asking whether something called \" religious reasons \" ought to be invoked in the justification of coercive laws, but by creating a typology of (a) different kinds and forms of religious arguments and, more importantly, (b) different areas of political and social life which coercive laws regulate or about which human political communities deliberate. Religious arguments are of many different kinds, are offered to others in a variety of ways, and the spheres of life about which communities deliberate pose distinct moral questions. Turning back to the public reason debate, I argue then that political liberals ought to be concerned primarily about the invocation of a certain subset of religious reasons in a certain subset of areas of human activity, but also that inclusivist arguments on behalf of religious contributions to public deliberation fail to justify the use of religious arguments in all areas of public deliberation.","downloadable_attachments":[{"id":46024068,"asset_id":25683946,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":194929,"first_name":"Andrew","last_name":"March","domain_name":"harvard","page_name":"AndrewMarch","display_name":"Andrew March","profile_url":"https://harvard.academia.edu/AndrewMarch?f_ri=813","photo":"https://0.academia-photos.com/194929/46588/11698668/s65_andrew.march.jpeg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813","nofollow":true},{"id":3059,"name":"Religion and Politics","url":"https://www.academia.edu/Documents/in/Religion_and_Politics?f_ri=813","nofollow":true},{"id":6394,"name":"Religious Pluralism","url":"https://www.academia.edu/Documents/in/Religious_Pluralism?f_ri=813","nofollow":true},{"id":7338,"name":"Public Deliberation","url":"https://www.academia.edu/Documents/in/Public_Deliberation?f_ri=813"},{"id":8289,"name":"Public Reason","url":"https://www.academia.edu/Documents/in/Public_Reason?f_ri=813"},{"id":9868,"name":"Deliberative Democracy","url":"https://www.academia.edu/Documents/in/Deliberative_Democracy?f_ri=813"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies?f_ri=813"},{"id":101303,"name":"Political Liberalism","url":"https://www.academia.edu/Documents/in/Political_Liberalism?f_ri=813"},{"id":459208,"name":"John Rawls Political Liberalism","url":"https://www.academia.edu/Documents/in/John_Rawls_Political_Liberalism?f_ri=813"},{"id":611603,"name":"Public Justification","url":"https://www.academia.edu/Documents/in/Public_Justification?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42769237" data-work_id="42769237" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42769237/Sovereignty_A_Play_In_Three_Acts">Sovereignty - A Play In Three Acts</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Nine characters are cast into a set of circumstances that cannot be explained but with which those individuals must engage. The fate of humanity rides on what they do. Their task is to come to grips with the issue of self-governance.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42769237" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Nine characters are cast into a set of circumstances that cannot be explained but with which those individuals must engage. The fate of humanity rides on what they do. <br /><br />Their task is to come to grips with the issue of self-governance. With no resources on which to draw except their own ideas, intelligence, moral integrity, and understanding, they must try to work out the essential principles of sovereignty. <br /><br />The challenge is time-limited, but they do not how much time is left before the final buzzer is sounded. In addition, there is a war, of some kind, that is raging all around them, and the explosions are coming closer and closer to their location. <br /><br />The discussions which ensue are far-reaching. They range from: the Philadelphia Convention of 1787, to: issues of ratification, the Preamble to the Constitution, the Bill of Rights, constitutionality, the rule of law, judicial interpretation, sovereignty, the nature of power, education, cults, the scientific problem of origins, militarism, and more. <br /><br />Finally, a number of the characters are suspected of terrorism and treason. As a result, they must face an investigation into their activities. The truth might not be enough to save those individuals, but an unexpected decision is rendered leading to ...</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42769237" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4877a1473bdecf4c646906a3a18ff0f2" rel="nofollow" data-download="{"attachment_id":62992213,"asset_id":42769237,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62992213/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="47805256" href="https://utoronto.academia.edu/AnabWhitehouse">Anab Whitehouse</a><script data-card-contents-for-user="47805256" type="text/json">{"id":47805256,"first_name":"Anab","last_name":"Whitehouse","domain_name":"utoronto","page_name":"AnabWhitehouse","display_name":"Anab Whitehouse","profile_url":"https://utoronto.academia.edu/AnabWhitehouse?f_ri=813","photo":"https://0.academia-photos.com/47805256/33085536/29631101/s65_william.whitehouse.jpg"}</script></span></span></li><li class="js-paper-rank-work_42769237 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42769237"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42769237, container: ".js-paper-rank-work_42769237", }); 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The fate of humanity rides on what they do. \n\nTheir task is to come to grips with the issue of self-governance. With no resources on which to draw except their own ideas, intelligence, moral integrity, and understanding, they must try to work out the essential principles of sovereignty. \n\nThe challenge is time-limited, but they do not how much time is left before the final buzzer is sounded. In addition, there is a war, of some kind, that is raging all around them, and the explosions are coming closer and closer to their location. \n\nThe discussions which ensue are far-reaching. They range from: the Philadelphia Convention of 1787, to: issues of ratification, the Preamble to the Constitution, the Bill of Rights, constitutionality, the rule of law, judicial interpretation, sovereignty, the nature of power, education, cults, the scientific problem of origins, militarism, and more. \n\nFinally, a number of the characters are suspected of terrorism and treason. As a result, they must face an investigation into their activities. The truth might not be enough to save those individuals, but an unexpected decision is rendered leading to ... \n","downloadable_attachments":[{"id":62992213,"asset_id":42769237,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":47805256,"first_name":"Anab","last_name":"Whitehouse","domain_name":"utoronto","page_name":"AnabWhitehouse","display_name":"Anab Whitehouse","profile_url":"https://utoronto.academia.edu/AnabWhitehouse?f_ri=813","photo":"https://0.academia-photos.com/47805256/33085536/29631101/s65_william.whitehouse.jpg"}],"research_interests":[{"id":547,"name":"Constitutional Law","url":"https://www.academia.edu/Documents/in/Constitutional_Law?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=813","nofollow":true},{"id":3661,"name":"Sovereignty","url":"https://www.academia.edu/Documents/in/Sovereignty?f_ri=813","nofollow":true},{"id":18373,"name":"Moral Philosophy","url":"https://www.academia.edu/Documents/in/Moral_Philosophy?f_ri=813"},{"id":27982,"name":"Theories of Sovereignty","url":"https://www.academia.edu/Documents/in/Theories_of_Sovereignty?f_ri=813"},{"id":67703,"name":"Federalism, Self-Determination and Governance","url":"https://www.academia.edu/Documents/in/Federalism_Self-Determination_and_Governance?f_ri=813"},{"id":264350,"name":"Self Governance","url":"https://www.academia.edu/Documents/in/Self_Governance?f_ri=813"},{"id":334612,"name":"Duties","url":"https://www.academia.edu/Documents/in/Duties?f_ri=813"},{"id":810660,"name":"Obligations","url":"https://www.academia.edu/Documents/in/Obligations?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_20218476" data-work_id="20218476" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/20218476/G%C3%BCnther_Anders_Lultima_vittima_di_Hiroshima_Il_carteggio_con_C_Eatherly_il_pilota_della_bomba_atomica_Ed_by_M_Latini_">Günther Anders: L'ultima vittima di Hiroshima. Il carteggio con C. Eatherly, il pilota della bomba atomica (Ed. by M. Latini)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Claude Eatherly, pilota e metereologo, era un ragazzo texano di 27 anni quando ordinò lo sgancio della prima bomba atomica della storia, Little Boy, che colpì Hiroshima il 6 agosto 1945. Nonostante la giovane età, non era certo un... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_20218476" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Claude Eatherly, pilota e metereologo,<br />era un ragazzo texano di<br />27 anni quando ordinò lo sgancio<br />della prima bomba atomica della<br />storia, Little Boy, che colpì Hiroshima<br />il 6 agosto 1945.<br />Nonostante la giovane età, non<br />era certo un dilettante: per quella<br />missione vennero scelti i migliori<br />piloti della US Army, e Eatherly<br />aveva già dato prova del suo valore<br />militare, abbattendo, nel corso<br />della sua fulminante carriera,<br />più di trenta aerei nemici. Dopo<br />lo sgancio della bomba, tuttavia,<br />lasciò l’esercito e rifi utò qualsiasi<br />riconoscimento al valore da parte<br />degli Stati Uniti. Compì anche<br />maldestre rapine e altri piccoli<br />crimini, con la speranza di trovare<br />sollievo nel biasimo collettivo. Ma<br />ciò non bastò a placare i suoi dilanianti<br />sensi di colpa e Eatherly<br />venne internato in un ospedale<br />psichiatrico. Fu in questo momento,<br />quattordici anni dopo Hiroshima,<br />che iniziò un carteggio con<br />Günther Anders, il fi losofo tedesco<br />autore del capolavoro L’uomo<br />è antiquato. Il risultato è questo<br />libro: un commovente scambio<br />epistolare tra Anders e un’anima<br />persa, in cerca di un’espiazione<br />tanto impossibile quanto necessaria.<br />Dopo anni di assenza dalle<br />librerie, torna disponibile una delle<br />testimonianze più toccanti sul<br />disastro che cambiò per sempre<br />la coscienza collettiva.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/20218476" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9f4a8ae1a9a3ef6a7e37cf015795fea5" rel="nofollow" data-download="{"attachment_id":41075496,"asset_id":20218476,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/41075496/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="82629" href="https://unifueu.academia.edu/micaelalatini">micaela latini</a><script data-card-contents-for-user="82629" type="text/json">{"id":82629,"first_name":"micaela","last_name":"latini","domain_name":"unifueu","page_name":"micaelalatini","display_name":"micaela latini","profile_url":"https://unifueu.academia.edu/micaelalatini?f_ri=813","photo":"https://0.academia-photos.com/82629/22987/868151/s65_micaela.latini.jpg"}</script></span></span></li><li class="js-paper-rank-work_20218476 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="20218476"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 20218476, container: ".js-paper-rank-work_20218476", }); 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$(".js-view-count[data-work-id=20218476]").text(description); $(".js-view-count-work_20218476").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_20218476").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="20218476"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">29</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="136" rel="nofollow" href="https://www.academia.edu/Documents/in/Cultural_History">Cultural History</a>, <script data-card-contents-for-ri="136" type="text/json">{"id":136,"name":"Cultural History","url":"https://www.academia.edu/Documents/in/Cultural_History?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="983" rel="nofollow" href="https://www.academia.edu/Documents/in/Jewish_Studies">Jewish Studies</a><script data-card-contents-for-ri="983" type="text/json">{"id":983,"name":"Jewish Studies","url":"https://www.academia.edu/Documents/in/Jewish_Studies?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=20218476]'), work: {"id":20218476,"title":"Günther Anders: L'ultima vittima di Hiroshima. Il carteggio con C. Eatherly, il pilota della bomba atomica (Ed. by M. Latini)","created_at":"2016-01-13T05:59:16.701-08:00","url":"https://www.academia.edu/20218476/G%C3%BCnther_Anders_Lultima_vittima_di_Hiroshima_Il_carteggio_con_C_Eatherly_il_pilota_della_bomba_atomica_Ed_by_M_Latini_?f_ri=813","dom_id":"work_20218476","summary":"Claude Eatherly, pilota e metereologo,\nera un ragazzo texano di\n27 anni quando ordinò lo sgancio\ndella prima bomba atomica della\nstoria, Little Boy, che colpì Hiroshima\nil 6 agosto 1945.\nNonostante la giovane età, non\nera certo un dilettante: per quella\nmissione vennero scelti i migliori\npiloti della US Army, e Eatherly\naveva già dato prova del suo valore\nmilitare, abbattendo, nel corso\ndella sua fulminante carriera,\npiù di trenta aerei nemici. Dopo\nlo sgancio della bomba, tuttavia,\nlasciò l’esercito e rifi utò qualsiasi\nriconoscimento al valore da parte\ndegli Stati Uniti. Compì anche\nmaldestre rapine e altri piccoli\ncrimini, con la speranza di trovare\nsollievo nel biasimo collettivo. Ma\nciò non bastò a placare i suoi dilanianti\nsensi di colpa e Eatherly\nvenne internato in un ospedale\npsichiatrico. Fu in questo momento,\nquattordici anni dopo Hiroshima,\nche iniziò un carteggio con\nGünther Anders, il fi losofo tedesco\nautore del capolavoro L’uomo\nè antiquato. Il risultato è questo\nlibro: un commovente scambio\nepistolare tra Anders e un’anima\npersa, in cerca di un’espiazione\ntanto impossibile quanto necessaria.\nDopo anni di assenza dalle\nlibrerie, torna disponibile una delle\ntestimonianze più toccanti sul\ndisastro che cambiò per sempre\nla coscienza collettiva.","downloadable_attachments":[{"id":41075496,"asset_id":20218476,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":82629,"first_name":"micaela","last_name":"latini","domain_name":"unifueu","page_name":"micaelalatini","display_name":"micaela latini","profile_url":"https://unifueu.academia.edu/micaelalatini?f_ri=813","photo":"https://0.academia-photos.com/82629/22987/868151/s65_micaela.latini.jpg"}],"research_interests":[{"id":136,"name":"Cultural History","url":"https://www.academia.edu/Documents/in/Cultural_History?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=813","nofollow":true},{"id":983,"name":"Jewish Studies","url":"https://www.academia.edu/Documents/in/Jewish_Studies?f_ri=813","nofollow":true},{"id":3511,"name":"Theodor Adorno","url":"https://www.academia.edu/Documents/in/Theodor_Adorno?f_ri=813"},{"id":3872,"name":"War Studies","url":"https://www.academia.edu/Documents/in/War_Studies?f_ri=813"},{"id":5318,"name":"Shame Theory","url":"https://www.academia.edu/Documents/in/Shame_Theory?f_ri=813"},{"id":7992,"name":"Eschatology and Apocalypticism","url":"https://www.academia.edu/Documents/in/Eschatology_and_Apocalypticism?f_ri=813"},{"id":9435,"name":"Medical Ethics","url":"https://www.academia.edu/Documents/in/Medical_Ethics?f_ri=813"},{"id":10509,"name":"Apocalypticism In Literature","url":"https://www.academia.edu/Documents/in/Apocalypticism_In_Literature?f_ri=813"},{"id":12739,"name":"Second World War","url":"https://www.academia.edu/Documents/in/Second_World_War?f_ri=813"},{"id":16389,"name":"World War II","url":"https://www.academia.edu/Documents/in/World_War_II?f_ri=813"},{"id":19430,"name":"Jewish Philosophy","url":"https://www.academia.edu/Documents/in/Jewish_Philosophy?f_ri=813"},{"id":20727,"name":"Guenther Anders","url":"https://www.academia.edu/Documents/in/Guenther_Anders?f_ri=813"},{"id":21284,"name":"Guilt/shame (Psychology)","url":"https://www.academia.edu/Documents/in/Guilt_shame_Psychology_?f_ri=813"},{"id":25790,"name":"Karl Jaspers","url":"https://www.academia.edu/Documents/in/Karl_Jaspers?f_ri=813"},{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=813"},{"id":30090,"name":"Adorno, Benjamin and Bloch","url":"https://www.academia.edu/Documents/in/Adorno_Benjamin_and_Bloch?f_ri=813"},{"id":31811,"name":"Theodor W. 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sur l'évolution de l'esprit, de la morale et de la société.<br /><br />Traduction revue et modernisée, avec une Préface par Adam Westra.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42454748" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2f5cb7280fcccff3b074515af9f2d2f2" rel="nofollow" data-download="{"attachment_id":62626864,"asset_id":42454748,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" 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u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/6923084/Special_Issue_on_Foucault_and_Deleuze_Introduction">Special Issue on Foucault and Deleuze: Introduction</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post-war French philosophy. Philosophers, cultural theorists, and others have devoted considerable effort to the critical examination of the work of each of... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_6923084" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post-war French philosophy. Philosophers, cultural theorists, and others have devoted considerable effort to the critical examination of the work of each of these thinkers, but despite the strong biographical and philosophical connection between Foucault and Deleuze, very little has been done to explore the relationship between them. This special issue of Foucault Studies is the first collection of essays to address this critical deficit with a rigorous comparative discussion of the work of these two philosophers.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/6923084" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f5e4cb326057ec44895ef0cf9ea00ff1" rel="nofollow" data-download="{"attachment_id":33598483,"asset_id":6923084,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/33598483/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1672142" href="https://uoregon.academia.edu/NicolaeMorar">Nicolae Morar</a><script data-card-contents-for-user="1672142" type="text/json">{"id":1672142,"first_name":"Nicolae","last_name":"Morar","domain_name":"uoregon","page_name":"NicolaeMorar","display_name":"Nicolae Morar","profile_url":"https://uoregon.academia.edu/NicolaeMorar?f_ri=813","photo":"https://0.academia-photos.com/1672142/579490/720320/s65_nicolae.morar.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-6923084">+2</span><div class="hidden js-additional-users-6923084"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://udenver.academia.edu/ThomasNail">Thomas Nail</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://purdue.academia.edu/DanielSmith">Daniel W Smith</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-6923084'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-6923084').html(); 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u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/6132127/The_Paradoxical_Liberty_of_Bio_Power_Arendt_and_Foucault_on_Modern_Politics">The Paradoxical Liberty of Bio-Power: Arendt and Foucault on Modern Politics</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">For Hannah Arendt, spontaneous, ‘initiatory’ human action and interaction are suppressed by the normalizing pressures of society once ‘life’ – that is, sheer life – becomes the primary concern of politics, as it does, she finds, in the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_6132127" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">For Hannah Arendt, spontaneous, ‘initiatory’ human action and interaction are suppressed by the normalizing pressures of society once ‘life’ – that is, sheer life – becomes the primary concern of politics, as it does, she finds, in the modern age. Arendt’s concept of the social is indebted to Martin Heidegger’s analysis of everyday Dasein in Being and Time, and contemporary political philosophers inspired by Heidegger, such as Jean-Luc Nancy, Philippe Lacoue-Labarthe, and Giorgio Agamben, tend to reproduce her account of the withdrawal of the political in modernity. In this article, I complicate Arendt’s theory by turning to Michel Foucault’s parallel but diverging understanding of the nature of power in modern society to show, surprisingly, that Foucault’s narrative of the emergence of modern power pictures a society that is more, not less, politicized.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/6132127" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a60bb6762f3c751cf9c5fac49f4ca899" rel="nofollow" data-download="{"attachment_id":33031778,"asset_id":6132127,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/33031778/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1409266" href="https://berkeley.academia.edu/FrederickDolan">Frederick M . Dolan</a><script data-card-contents-for-user="1409266" type="text/json">{"id":1409266,"first_name":"Frederick","last_name":"Dolan","domain_name":"berkeley","page_name":"FrederickDolan","display_name":"Frederick M . 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Arendt’s concept of the social is indebted to Martin Heidegger’s analysis of everyday Dasein in Being and Time, and contemporary political philosophers inspired by Heidegger, such as Jean-Luc Nancy, Philippe Lacoue-Labarthe, and Giorgio Agamben, tend to reproduce her account of the withdrawal of the political in modernity. In this article, I complicate Arendt’s theory by turning to Michel Foucault’s parallel but diverging understanding of the nature of power in modern society to show, surprisingly, that Foucault’s narrative of the emergence of modern power pictures a society that is more, not less, politicized.","downloadable_attachments":[{"id":33031778,"asset_id":6132127,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1409266,"first_name":"Frederick","last_name":"Dolan","domain_name":"berkeley","page_name":"FrederickDolan","display_name":"Frederick M . Dolan","profile_url":"https://berkeley.academia.edu/FrederickDolan?f_ri=813","photo":"https://0.academia-photos.com/1409266/508909/52698623/s65_frederick.dolan.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=813","nofollow":true},{"id":4401,"name":"Jean-Luc Nancy","url":"https://www.academia.edu/Documents/in/Jean-Luc_Nancy?f_ri=813","nofollow":true},{"id":5928,"name":"Totalitarianism","url":"https://www.academia.edu/Documents/in/Totalitarianism?f_ri=813","nofollow":true},{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=813"},{"id":8289,"name":"Public Reason","url":"https://www.academia.edu/Documents/in/Public_Reason?f_ri=813"},{"id":8875,"name":"Civil Society and the Public Sphere","url":"https://www.academia.edu/Documents/in/Civil_Society_and_the_Public_Sphere?f_ri=813"},{"id":10758,"name":"Modernity","url":"https://www.academia.edu/Documents/in/Modernity?f_ri=813"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=813"},{"id":25273,"name":"French philosophy","url":"https://www.academia.edu/Documents/in/French_philosophy?f_ri=813"},{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=813"},{"id":48063,"name":"Philosophy of the Enlightenment","url":"https://www.academia.edu/Documents/in/Philosophy_of_the_Enlightenment?f_ri=813"},{"id":83299,"name":"Philippe Lacoue-Labarthe","url":"https://www.academia.edu/Documents/in/Philippe_Lacoue-Labarthe?f_ri=813"},{"id":125387,"name":"Normalization","url":"https://www.academia.edu/Documents/in/Normalization?f_ri=813"},{"id":138081,"name":"Immanual Kant","url":"https://www.academia.edu/Documents/in/Immanual_Kant?f_ri=813"},{"id":282927,"name":"Rulership","url":"https://www.academia.edu/Documents/in/Rulership?f_ri=813"},{"id":333669,"name":"Pastoral Power (foucault)","url":"https://www.academia.edu/Documents/in/Pastoral_Power_foucault_?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_6466766" data-work_id="6466766" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/6466766/On_the_Nature_of_Our_Debt_to_the_Global_Poor">On the Nature of Our Debt to the Global Poor</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/6466766" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c4008649bcd0e506d141a83a80dd84e6" rel="nofollow" data-download="{"attachment_id":33255576,"asset_id":6466766,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/33255576/download_file?st=MTczOTgxMjQ4NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="106007" href="https://edinburgh.academia.edu/TimHayward">Tim Hayward</a><script data-card-contents-for-user="106007" type="text/json">{"id":106007,"first_name":"Tim","last_name":"Hayward","domain_name":"edinburgh","page_name":"TimHayward","display_name":"Tim Hayward","profile_url":"https://edinburgh.academia.edu/TimHayward?f_ri=813","photo":"https://0.academia-photos.com/106007/2093126/16091042/s65_tim.hayward.jpeg"}</script></span></span></li><li class="js-paper-rank-work_6466766 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="6466766"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 6466766, container: ".js-paper-rank-work_6466766", }); 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$(".js-view-count[data-work-id=6466766]").text(description); $(".js-view-count-work_6466766").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_6466766").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="6466766"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2808" rel="nofollow" href="https://www.academia.edu/Documents/in/Poverty">Poverty</a>, <script data-card-contents-for-ri="2808" type="text/json">{"id":2808,"name":"Poverty","url":"https://www.academia.edu/Documents/in/Poverty?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6580" rel="nofollow" href="https://www.academia.edu/Documents/in/Global_Justice">Global Justice</a><script data-card-contents-for-ri="6580" type="text/json">{"id":6580,"name":"Global Justice","url":"https://www.academia.edu/Documents/in/Global_Justice?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=6466766]'), work: {"id":6466766,"title":"On the Nature of Our Debt to the Global Poor","created_at":"2014-03-18T21:01:29.214-07:00","url":"https://www.academia.edu/6466766/On_the_Nature_of_Our_Debt_to_the_Global_Poor?f_ri=813","dom_id":"work_6466766","summary":null,"downloadable_attachments":[{"id":33255576,"asset_id":6466766,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":106007,"first_name":"Tim","last_name":"Hayward","domain_name":"edinburgh","page_name":"TimHayward","display_name":"Tim Hayward","profile_url":"https://edinburgh.academia.edu/TimHayward?f_ri=813","photo":"https://0.academia-photos.com/106007/2093126/16091042/s65_tim.hayward.jpeg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=813","nofollow":true},{"id":2808,"name":"Poverty","url":"https://www.academia.edu/Documents/in/Poverty?f_ri=813","nofollow":true},{"id":6580,"name":"Global Justice","url":"https://www.academia.edu/Documents/in/Global_Justice?f_ri=813","nofollow":true},{"id":71248,"name":"Ecological Debt","url":"https://www.academia.edu/Documents/in/Ecological_Debt?f_ri=813"},{"id":162880,"name":"Thomas Pogge","url":"https://www.academia.edu/Documents/in/Thomas_Pogge?f_ri=813"},{"id":209810,"name":"Environmental justice, global sustainability, Environmental Politics and Governance, Indigenous Knowledge Systems, Education for Sustainable Development, Environmental Sustainability. Global Development and Environmental Protection","url":"https://www.academia.edu/Documents/in/Environmental_justice_global_sustainability_Environmental_Politics_and_Governance_Indigenous_Know?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36029591" data-work_id="36029591" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36029591/CONSEJEROS_DEL_REY_CONSEJEROS_DE_LAS_REP%C3%9ABLICAS_PERCEPCI%C3%93N_Y_PR%C3%81CTICA_HABITUAL_EN_EL_VADEM%C3%89CUM_POL%C3%8DTICO_DE_LA_MONARQU%C3%8DA_HISP%C3%81NICA_DEL_QUINIENTOS_Y_EL_SEISCIENTOS">CONSEJEROS DEL REY, CONSEJEROS DE LAS REPÚBLICAS. PERCEPCIÓN Y PRÁCTICA HABITUAL EN EL VADEMÉCUM POLÍTICO DE LA MONARQUÍA HISPÁNICA DEL QUINIENTOS Y EL SEISCIENTOS</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">En la teoría política cristiano-occidental se ha entendido al político como a un servidor que debía prestar a su señor auxilio y consejo. Lo primero empezó siendo ayuda militar para después derivar hacia la fórmula del servicio económico.... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36029591" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">En la teoría política cristiano-occidental se ha entendido al<br />político como a un servidor que debía prestar a su señor auxilio y consejo.<br />Lo primero empezó siendo ayuda militar para después derivar hacia la<br />fórmula del servicio económico. Lo segundo era apoyar a dicho señor (casi<br />siempre un rey) en sus labores de gobierno y gestión. Así, los políticos, los<br />ministros, los oficiales, eran, primordialmente, consejeros, administraban o<br />intermediaban dicho servicio real o público. Las reflexiones sobre el particular,<br />desde la óptica del habitus, servirán para entender mejor los grupos<br />dirigentes y oligárquicos, y de su labor y justificación frente al aparato<br />real. De hecho, la tratadística sobre el consejo y los consejeros constituyó<br />todo un subgénero de la literatura política de la que participaron junto a<br />los castellanos otros tantos súbditos de la Monarquía Hispánica. En este análisis se trazan dos líneas no siempre fáciles de deslindar. Por una parte,<br />la consideración de los consejeros desde arriba, como apoyo al gobierno<br />principesco mediante el sistema polisinodial; aquí encontraremos a autores<br />como Furio Ceriol, Madariaga, Ramírez de Prado, Álamo de Barrientos<br />y Mártir Rizo, los cuales acusan numerosas influencias de Erasmo, Vives,<br />Bodin, Lipsio, Chokier de Surlet y Simancas. Y, por otra parte, los que<br />propugnan posturas más republicanas o ciudadanas, entre los que hay<br />que destacar a Costa Beltrán, Castilla Aguayo, Ballesteros Saavedra y<br />Acevedo Salamanca.<br /><br />In the Christian-Western political theory has been understood<br />as a political server should provide his lord help and advice. The first<br />began as military aid and then drift into the economic service. The second<br />was to support this lord (usually a king) in their governance and management tasks. So, politicians, ministers, officers were primarily councillors, administered or intermediated this royal or public service. The reflections on the matter from the perspective of the habitus, helps understanding social leaders and oligarchies, and its work and justification against the real device. In fact, the treatises about the councillors was an entire subgenre of political literature of which the castilians participated with other subjects of the Hispanic Monarchy. In this work two not always easy to delimit lines are drawn. On the one hand, consideration of the councillors from above as support for the princely government by polisinodial system; here we find authors like Furio Ceriol, Madariaga, Ramirez de Prado, Álamo<br />de Barrientos and Mártir Rizo, all have numerous influences of Erasmus,<br />Vives, Bodin, Lipsius, Chokier de Surlet and Simancas. On the other hand,<br />those who advocate more republican or civic positions, among which we<br />should mention to Costa Beltrán, Castilla Aguayo, Ballesteros Saavedra<br />and Acevedo Salamanca.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36029591" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="75e338d878ca0bea2046a369939c446f" rel="nofollow" data-download="{"attachment_id":55916012,"asset_id":36029591,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/55916012/download_file?st=MTczOTgxMjQ4Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="41997851" href="https://uclm.academia.edu/FranciscoARANDA">Francisco José ARANDA PÉREZ</a><script data-card-contents-for-user="41997851" type="text/json">{"id":41997851,"first_name":"Francisco José","last_name":"ARANDA PÉREZ","domain_name":"uclm","page_name":"FranciscoARANDA","display_name":"Francisco José ARANDA PÉREZ","profile_url":"https://uclm.academia.edu/FranciscoARANDA?f_ri=813","photo":"https://0.academia-photos.com/41997851/83416935/72036170/s65_francisco_jos_.aranda_p_rez.png"}</script></span></span></li><li class="js-paper-rank-work_36029591 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36029591"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36029591, container: ".js-paper-rank-work_36029591", }); 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$(".js-view-count[data-work-id=36029591]").text(description); $(".js-view-count-work_36029591").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_36029591").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="36029591"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">15</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2935" rel="nofollow" href="https://www.academia.edu/Documents/in/Republicanism">Republicanism</a>, <script data-card-contents-for-ri="2935" type="text/json">{"id":2935,"name":"Republicanism","url":"https://www.academia.edu/Documents/in/Republicanism?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="4486" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Science">Political Science</a>, <script data-card-contents-for-ri="4486" type="text/json">{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="11134" rel="nofollow" href="https://www.academia.edu/Documents/in/Absolutism">Absolutism</a><script data-card-contents-for-ri="11134" type="text/json">{"id":11134,"name":"Absolutism","url":"https://www.academia.edu/Documents/in/Absolutism?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=36029591]'), work: {"id":36029591,"title":"CONSEJEROS DEL REY, CONSEJEROS DE LAS REPÚBLICAS. PERCEPCIÓN Y PRÁCTICA HABITUAL EN EL VADEMÉCUM POLÍTICO DE LA MONARQUÍA HISPÁNICA DEL QUINIENTOS Y EL SEISCIENTOS","created_at":"2018-02-27T04:30:02.655-08:00","url":"https://www.academia.edu/36029591/CONSEJEROS_DEL_REY_CONSEJEROS_DE_LAS_REP%C3%9ABLICAS_PERCEPCI%C3%93N_Y_PR%C3%81CTICA_HABITUAL_EN_EL_VADEM%C3%89CUM_POL%C3%8DTICO_DE_LA_MONARQU%C3%8DA_HISP%C3%81NICA_DEL_QUINIENTOS_Y_EL_SEISCIENTOS?f_ri=813","dom_id":"work_36029591","summary":"En la teoría política cristiano-occidental se ha entendido al\npolítico como a un servidor que debía prestar a su señor auxilio y consejo.\nLo primero empezó siendo ayuda militar para después derivar hacia la\nfórmula del servicio económico. Lo segundo era apoyar a dicho señor (casi\nsiempre un rey) en sus labores de gobierno y gestión. Así, los políticos, los\nministros, los oficiales, eran, primordialmente, consejeros, administraban o\nintermediaban dicho servicio real o público. Las reflexiones sobre el particular,\ndesde la óptica del habitus, servirán para entender mejor los grupos\ndirigentes y oligárquicos, y de su labor y justificación frente al aparato\nreal. De hecho, la tratadística sobre el consejo y los consejeros constituyó\ntodo un subgénero de la literatura política de la que participaron junto a\nlos castellanos otros tantos súbditos de la Monarquía Hispánica. En este análisis se trazan dos líneas no siempre fáciles de deslindar. Por una parte,\nla consideración de los consejeros desde arriba, como apoyo al gobierno\nprincipesco mediante el sistema polisinodial; aquí encontraremos a autores\ncomo Furio Ceriol, Madariaga, Ramírez de Prado, Álamo de Barrientos\ny Mártir Rizo, los cuales acusan numerosas influencias de Erasmo, Vives,\nBodin, Lipsio, Chokier de Surlet y Simancas. Y, por otra parte, los que\npropugnan posturas más republicanas o ciudadanas, entre los que hay\nque destacar a Costa Beltrán, Castilla Aguayo, Ballesteros Saavedra y\nAcevedo Salamanca.\n\nIn the Christian-Western political theory has been understood\nas a political server should provide his lord help and advice. The first\nbegan as military aid and then drift into the economic service. The second\nwas to support this lord (usually a king) in their governance and management tasks. So, politicians, ministers, officers were primarily councillors, administered or intermediated this royal or public service. The reflections on the matter from the perspective of the habitus, helps understanding social leaders and oligarchies, and its work and justification against the real device. In fact, the treatises about the councillors was an entire subgenre of political literature of which the castilians participated with other subjects of the Hispanic Monarchy. In this work two not always easy to delimit lines are drawn. On the one hand, consideration of the councillors from above as support for the princely government by polisinodial system; here we find authors like Furio Ceriol, Madariaga, Ramirez de Prado, Álamo\nde Barrientos and Mártir Rizo, all have numerous influences of Erasmus,\nVives, Bodin, Lipsius, Chokier de Surlet and Simancas. On the other hand,\nthose who advocate more republican or civic positions, among which we\nshould mention to Costa Beltrán, Castilla Aguayo, Ballesteros Saavedra\nand Acevedo Salamanca.","downloadable_attachments":[{"id":55916012,"asset_id":36029591,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":41997851,"first_name":"Francisco José","last_name":"ARANDA PÉREZ","domain_name":"uclm","page_name":"FranciscoARANDA","display_name":"Francisco José ARANDA PÉREZ","profile_url":"https://uclm.academia.edu/FranciscoARANDA?f_ri=813","photo":"https://0.academia-photos.com/41997851/83416935/72036170/s65_francisco_jos_.aranda_p_rez.png"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":2935,"name":"Republicanism","url":"https://www.academia.edu/Documents/in/Republicanism?f_ri=813","nofollow":true},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science?f_ri=813","nofollow":true},{"id":11134,"name":"Absolutism","url":"https://www.academia.edu/Documents/in/Absolutism?f_ri=813","nofollow":true},{"id":12624,"name":"History of Political Thought","url":"https://www.academia.edu/Documents/in/History_of_Political_Thought?f_ri=813"},{"id":13025,"name":"Habitus","url":"https://www.academia.edu/Documents/in/Habitus?f_ri=813"},{"id":26916,"name":"Spain (History)","url":"https://www.academia.edu/Documents/in/Spain_History_?f_ri=813"},{"id":40516,"name":"Spain","url":"https://www.academia.edu/Documents/in/Spain?f_ri=813"},{"id":64029,"name":"Siglo XVI","url":"https://www.academia.edu/Documents/in/Siglo_XVI?f_ri=813"},{"id":139703,"name":"Monarquía Hispánica","url":"https://www.academia.edu/Documents/in/Monarqu%C3%ADa_Hisp%C3%A1nica?f_ri=813"},{"id":205632,"name":"Pensamiento Complejo","url":"https://www.academia.edu/Documents/in/Pensamiento_Complejo?f_ri=813"},{"id":332934,"name":"historia de la Iglesia","url":"https://www.academia.edu/Documents/in/historia_de_la_Iglesia?f_ri=813"},{"id":397559,"name":"Siglo XVII","url":"https://www.academia.edu/Documents/in/Siglo_XVII?f_ri=813"},{"id":692843,"name":"Historia de la Iglesia católica","url":"https://www.academia.edu/Documents/in/Historia_de_la_Iglesia_catolica?f_ri=813"},{"id":2900251,"name":"Consejeros","url":"https://www.academia.edu/Documents/in/Consejeros?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_12389497" data-work_id="12389497" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/12389497/Reason_and_Epistemic_Normativity_in_a_Liberal_Democracy_A_Defense_of_Rawls_s_Consensus_Model_of_Public_Reason">Reason & Epistemic Normativity in a Liberal Democracy: A Defense of Rawls’s Consensus Model of Public Reason</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/12389497" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="cc878c8c586d7bfe7842500ac2adf0c5" rel="nofollow" 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Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":8289,"name":"Public Reason","url":"https://www.academia.edu/Documents/in/Public_Reason?f_ri=813","nofollow":true},{"id":19484,"name":"John Rawls","url":"https://www.academia.edu/Documents/in/John_Rawls?f_ri=813","nofollow":true},{"id":22547,"name":"Social and Political Philosophy","url":"https://www.academia.edu/Documents/in/Social_and_Political_Philosophy?f_ri=813","nofollow":true},{"id":101303,"name":"Political Liberalism","url":"https://www.academia.edu/Documents/in/Political_Liberalism?f_ri=813"},{"id":791460,"name":"Political, Moral, and Legal Philosophy (especially Public Reason Liberalism and the Role of Religion in the Public Square)","url":"https://www.academia.edu/Documents/in/Political_Moral_and_Legal_Philosophy_especially_Public_Reason_Liberalism_and_the_Role_of_Religion?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_28679327" data-work_id="28679327" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/28679327/Il_rapporto_Marx_Hegel_e_linfluenza_della_Sinistra_hegeliana_sul_giovane_Marx">Il rapporto Marx-Hegel e l'influenza della Sinistra hegeliana sul giovane Marx</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">2 K. Korsch, La concezione materialistica della storia in Id., Marxismo e filosofia, s. n., PGreco, Milano 2012, p. 87: «Esso [il pensiero di Marx] non si lascia collocare in nessuno dei comparti tradizionali del sistema delle scienze... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_28679327" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">2 K. Korsch, La concezione materialistica della storia in Id., Marxismo e filosofia, s. n., PGreco, Milano 2012, p. 87: «Esso [il pensiero di Marx] non si lascia collocare in nessuno dei comparti tradizionali del sistema delle scienze borghesi […]. "Economia", "filosofia", "storia", "teoria del Diritto e dello Stato"; nessuno di questi comparti è in grado di contenerlo, ma nessuno di essi sarebbe al sicuro dalle sue incursioni se si intendesse collocarlo in un altro». K. Marx, Miseria della filosofia. Risposta alla «Filosofia della miseria» di Proudhon in F. Engels, K. Marx, Opere complete, a cura di F. Codino, Editori Riuniti, Roma 1973, vol. 6 K. Marx, Per l'anniversario del People's Paper in Id., Critica al programma di Gotha e testi sulla transizione democratica al socialismo, cura e trad. it. di U. Cerroni, Editori Riuniti, Roma 1976 K. Marx, Per la critica della filosofia del diritto di Hegel. Introduzione in Id., La questione ebraica e altri scritti giovanili, trad. it. di R. Panzieri, Editori Riuniti, Roma 1974 K. Marx, Prefazione in Id., Per la critica dell'economia politica. Introduzione e Prefazione, trad. it. e cura di F. Bazzani, Clinamen, Firenze 2011 K. Marx, Quaderni sulla filosofia epicurea in F. Engels, K. Marx Opere complete, a cura di M. Cingoli e N. Merker, Editori Riuniti, Roma 1980, vol. 1 K. Marx, Sulla questione ebraica in Id., La questione ebraica e altri scritti giovanili, trad. it. di R. Panzieri, Editori Riuniti, Roma 1974 K. Marx, Tesi su Feuerbach in F. Engels, Ludwig Feuerbach e il punto d'approdo della filosofia classica tedesca, trad. it. di P. Togliatti, Editori Riuniti, Roma 1972 Letteratura primaria. Opere di altri autori:</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/28679327" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4ab7d4aecafbbefa6808053d92fa14e6" rel="nofollow" data-download="{"attachment_id":49062797,"asset_id":28679327,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/49062797/download_file?st=MTczOTgxMjQ4Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="50011407" href="https://independent.academia.edu/eschinco">Edoardo Schinco</a><script data-card-contents-for-user="50011407" type="text/json">{"id":50011407,"first_name":"Edoardo","last_name":"Schinco","domain_name":"independent","page_name":"eschinco","display_name":"Edoardo Schinco","profile_url":"https://independent.academia.edu/eschinco?f_ri=813","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_28679327 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="28679327"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 28679327, container: ".js-paper-rank-work_28679327", }); 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Hegel</a><script data-card-contents-for-ri="18108" type="text/json">{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=28679327]'), work: {"id":28679327,"title":"Il rapporto Marx-Hegel e l'influenza della Sinistra hegeliana sul giovane Marx","created_at":"2016-09-23T06:47:01.737-07:00","url":"https://www.academia.edu/28679327/Il_rapporto_Marx_Hegel_e_linfluenza_della_Sinistra_hegeliana_sul_giovane_Marx?f_ri=813","dom_id":"work_28679327","summary":"2 K. Korsch, La concezione materialistica della storia in Id., Marxismo e filosofia, s. n., PGreco, Milano 2012, p. 87: «Esso [il pensiero di Marx] non si lascia collocare in nessuno dei comparti tradizionali del sistema delle scienze borghesi […]. \"Economia\", \"filosofia\", \"storia\", \"teoria del Diritto e dello Stato\"; nessuno di questi comparti è in grado di contenerlo, ma nessuno di essi sarebbe al sicuro dalle sue incursioni se si intendesse collocarlo in un altro». K. Marx, Miseria della filosofia. Risposta alla «Filosofia della miseria» di Proudhon in F. Engels, K. Marx, Opere complete, a cura di F. Codino, Editori Riuniti, Roma 1973, vol. 6 K. Marx, Per l'anniversario del People's Paper in Id., Critica al programma di Gotha e testi sulla transizione democratica al socialismo, cura e trad. it. di U. Cerroni, Editori Riuniti, Roma 1976 K. Marx, Per la critica della filosofia del diritto di Hegel. Introduzione in Id., La questione ebraica e altri scritti giovanili, trad. it. di R. Panzieri, Editori Riuniti, Roma 1974 K. Marx, Prefazione in Id., Per la critica dell'economia politica. Introduzione e Prefazione, trad. it. e cura di F. Bazzani, Clinamen, Firenze 2011 K. Marx, Quaderni sulla filosofia epicurea in F. Engels, K. Marx Opere complete, a cura di M. Cingoli e N. Merker, Editori Riuniti, Roma 1980, vol. 1 K. Marx, Sulla questione ebraica in Id., La questione ebraica e altri scritti giovanili, trad. it. di R. Panzieri, Editori Riuniti, Roma 1974 K. Marx, Tesi su Feuerbach in F. Engels, Ludwig Feuerbach e il punto d'approdo della filosofia classica tedesca, trad. it. di P. Togliatti, Editori Riuniti, Roma 1972 Letteratura primaria. Opere di altri autori:","downloadable_attachments":[{"id":49062797,"asset_id":28679327,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":50011407,"first_name":"Edoardo","last_name":"Schinco","domain_name":"independent","page_name":"eschinco","display_name":"Edoardo Schinco","profile_url":"https://independent.academia.edu/eschinco?f_ri=813","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":10806,"name":"Marxist theory","url":"https://www.academia.edu/Documents/in/Marxist_theory?f_ri=813","nofollow":true},{"id":15450,"name":"Dialectical Materialism","url":"https://www.academia.edu/Documents/in/Dialectical_Materialism?f_ri=813","nofollow":true},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=813","nofollow":true},{"id":23520,"name":"Young Hegelians","url":"https://www.academia.edu/Documents/in/Young_Hegelians?f_ri=813"},{"id":23522,"name":"Ludwig Feuerbach","url":"https://www.academia.edu/Documents/in/Ludwig_Feuerbach?f_ri=813"},{"id":23524,"name":"Bruno Bauer","url":"https://www.academia.edu/Documents/in/Bruno_Bauer?f_ri=813"},{"id":23533,"name":"Max Stirner","url":"https://www.academia.edu/Documents/in/Max_Stirner?f_ri=813"},{"id":33298,"name":"Karl Marx","url":"https://www.academia.edu/Documents/in/Karl_Marx?f_ri=813"},{"id":261312,"name":"Hegel leading to Feuerbach and Marx","url":"https://www.academia.edu/Documents/in/Hegel_leading_to_Feuerbach_and_Marx?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_8433013" data-work_id="8433013" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/8433013/Are_you_with_Christ_or_Antichrist_Socio_political_views_of_Pavel_Florensky_in_Russian_2011_%D0%A1%D0%BE_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D0%BC_%D0%B8%D0%BB%D0%B8_%D1%81_%D0%B0%D0%BD%D1%82%D0%B8%D1%85%D1%80%D0%B8%D1%81%D1%82%D0%BE%D0%BC_%D0%A1%D0%BE%D1%86%D0%B8%D0%B0%D0%BB%D1%8C%D0%BD%D0%BE_%D0%BF%D0%BE%D0%BB%D0%B8%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B8%D0%B5_%D0%B2%D0%B7%D0%B3%D0%BB%D1%8F%D0%B4%D1%8B_%D0%9F_%D0%90_%D0%A4%D0%BB%D0%BE%D1%80%D0%B5%D0%BD%D1%81%D0%BA%D0%BE%D0%B3%D0%BE_">Are you with Christ or Antichrist? Socio-political views of Pavel Florensky (in Russian, 2011) / Со Христом или с антихристом? (Социально-политические взгляды П.А. Флоренского)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This paper is unpublished. It deals with Pavel Florensky’s socio-philosophical views that shaped during the first Russian revolution years and were elaborated in his later works. The principal theoretical divergence of Florensky’s... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_8433013" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This paper is unpublished. It deals with Pavel Florensky’s socio-philosophical views that shaped during the first Russian revolution years and were elaborated in his later works. The principal theoretical divergence of Florensky’s attitude and the position of Christian socialists, as well as specific character of Florensky’s monarchism, are discussed here. Religious and philosophical grounds of his socio-political position are brought to light.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/8433013" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f8d8840ab8d7d93654bd745634c1f7ca" rel="nofollow" data-download="{"attachment_id":34822953,"asset_id":8433013,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/34822953/download_file?st=MTczOTgxMjQ4Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="16196876" href="https://moscowstate.academia.edu/VladShaposhnikov">Vlad Shaposhnikov</a><script data-card-contents-for-user="16196876" type="text/json">{"id":16196876,"first_name":"Vlad","last_name":"Shaposhnikov","domain_name":"moscowstate","page_name":"VladShaposhnikov","display_name":"Vlad Shaposhnikov","profile_url":"https://moscowstate.academia.edu/VladShaposhnikov?f_ri=813","photo":"https://0.academia-photos.com/16196876/4389476/5094294/s65_vlad.shaposhnikov.jpg"}</script></span></span></li><li class="js-paper-rank-work_8433013 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="8433013"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 8433013, container: ".js-paper-rank-work_8433013", }); 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Socio-political views of Pavel Florensky (in Russian, 2011) / Со Христом или с антихристом? (Социально-политические взгляды П.А. Флоренского)","created_at":"2014-09-21T23:48:13.118-07:00","url":"https://www.academia.edu/8433013/Are_you_with_Christ_or_Antichrist_Socio_political_views_of_Pavel_Florensky_in_Russian_2011_%D0%A1%D0%BE_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D0%BC_%D0%B8%D0%BB%D0%B8_%D1%81_%D0%B0%D0%BD%D1%82%D0%B8%D1%85%D1%80%D0%B8%D1%81%D1%82%D0%BE%D0%BC_%D0%A1%D0%BE%D1%86%D0%B8%D0%B0%D0%BB%D1%8C%D0%BD%D0%BE_%D0%BF%D0%BE%D0%BB%D0%B8%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B8%D0%B5_%D0%B2%D0%B7%D0%B3%D0%BB%D1%8F%D0%B4%D1%8B_%D0%9F_%D0%90_%D0%A4%D0%BB%D0%BE%D1%80%D0%B5%D0%BD%D1%81%D0%BA%D0%BE%D0%B3%D0%BE_?f_ri=813","dom_id":"work_8433013","summary":"This paper is unpublished. It deals with Pavel Florensky’s socio-philosophical views that shaped during the first Russian revolution years and were elaborated in his later works. The principal theoretical divergence of Florensky’s attitude and the position of Christian socialists, as well as specific character of Florensky’s monarchism, are discussed here. Religious and philosophical grounds of his socio-political position are brought to light.","downloadable_attachments":[{"id":34822953,"asset_id":8433013,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":16196876,"first_name":"Vlad","last_name":"Shaposhnikov","domain_name":"moscowstate","page_name":"VladShaposhnikov","display_name":"Vlad Shaposhnikov","profile_url":"https://moscowstate.academia.edu/VladShaposhnikov?f_ri=813","photo":"https://0.academia-photos.com/16196876/4389476/5094294/s65_vlad.shaposhnikov.jpg"}],"research_interests":[{"id":389,"name":"Russian Studies","url":"https://www.academia.edu/Documents/in/Russian_Studies?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":2459,"name":"Social Philosophy","url":"https://www.academia.edu/Documents/in/Social_Philosophy?f_ri=813","nofollow":true},{"id":12934,"name":"Russian Religious Philosophy","url":"https://www.academia.edu/Documents/in/Russian_Religious_Philosophy?f_ri=813","nofollow":true},{"id":13630,"name":"Russian Philosophy","url":"https://www.academia.edu/Documents/in/Russian_Philosophy?f_ri=813"},{"id":18978,"name":"Russian Revolution","url":"https://www.academia.edu/Documents/in/Russian_Revolution?f_ri=813"},{"id":22547,"name":"Social and Political Philosophy","url":"https://www.academia.edu/Documents/in/Social_and_Political_Philosophy?f_ri=813"},{"id":113143,"name":"Pavel Alexandrovich Florensky","url":"https://www.academia.edu/Documents/in/Pavel_Alexandrovich_Florensky?f_ri=813"},{"id":241237,"name":"Pavel Florenski","url":"https://www.academia.edu/Documents/in/Pavel_Florenski?f_ri=813"},{"id":558798,"name":"Pavel A. Florenskij","url":"https://www.academia.edu/Documents/in/Pavel_A._Florenskij?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_33087451" data-work_id="33087451" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/33087451/Schooling_in_the_Afterlife_of_Slavery_When_We_Ask_the_Question_Who_is_Human_Can_Black_Students_Respond_Looking_Past_the_Western_Canon_for_Black_Possibilities_as_we_Continue_to_Struggle_to_Answer_the_Human_Question">Schooling in the Afterlife of Slavery, When We Ask the Question “Who is Human?”, Can Black Students Respond?: Looking Past the Western Canon for Black Possibilities as we Continue to Struggle to Answer the Human Question</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">First this paper will discuss Michel Foucault foundation of his ideas, and why more than a critical intervention from scholars of color is needed. Moreover, we should be aware that not only were Foucault’s deficient of political ideas or... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_33087451" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">First this paper will discuss Michel Foucault foundation of his ideas, and why more than a critical intervention from scholars of color is needed. Moreover, we should be aware that not only were Foucault’s deficient of political ideas or a vision of what the world ought to be, but in neglecting question of the human he indirectly made a very ontological statement “only white lives matter”. His ideas are well-known already and I don’t want to site them there or spend a lot of paper space discussing them, what is more important is who and what he represent. Secondly, I want to turn my focus on Marx, to argue that Marxism and Marxist do not and cannot provide us a solution to black suffering. I am not against Marxism, I believe that capitalist exploitation dominates the world and I am against it, but the ontological question “what and who is human?” when answer by the Marxist is always the white, worker, male. So if blacks are outside of human whose racial experiences are not relevant then how can we understanding the student slave, the worker slave, when chattel slavery has already ended? If black people are surplus, therefore disposable, then what is left of Marx? If black people do not have function or purpose within capitalism? I want to follow up with offering an alternative, the work of black feminist Sylvia Wynter is vital to understanding the racialization and the category of human in western modernity (Weheliye, 2014), I will attempt to piece together her call for a new humanism, alongside and relation to work by Afro-Pessimist and Critical Race Theory to gain a perspective of racialization and what does that mean for black students in the Afterlife. In all, I want to argue that the afterlife should be a more proper way of looking at history and progress here in the West. This will cause us to rethink slavery and freedom. Hopefully I will be able to messy picture of schooling where black children are posted to a social death but life is also worth living. To life a life in death or black life is not white social life.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/33087451" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="537719310bdf7c4c81bd03158bf32d2c" rel="nofollow" data-download="{"attachment_id":53187408,"asset_id":33087451,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/53187408/download_file?st=MTczOTgxMjQ4Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="11775385" href="https://wisc.academia.edu/EbonyRose">Ebony Rose</a><script data-card-contents-for-user="11775385" type="text/json">{"id":11775385,"first_name":"Ebony","last_name":"Rose","domain_name":"wisc","page_name":"EbonyRose","display_name":"Ebony Rose","profile_url":"https://wisc.academia.edu/EbonyRose?f_ri=813","photo":"https://0.academia-photos.com/11775385/3394463/19111188/s65_ebony.rose.jpg"}</script></span></span></li><li class="js-paper-rank-work_33087451 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="33087451"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 33087451, container: ".js-paper-rank-work_33087451", }); 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$(".js-view-count[data-work-id=33087451]").text(description); $(".js-view-count-work_33087451").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_33087451").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="33087451"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">18</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="296" rel="nofollow" href="https://www.academia.edu/Documents/in/Black_Studies_Or_African_American_Studies">Black Studies Or African American Studies</a>, <script data-card-contents-for-ri="296" type="text/json">{"id":296,"name":"Black Studies Or African American Studies","url":"https://www.academia.edu/Documents/in/Black_Studies_Or_African_American_Studies?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="802" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Economy">Political Economy</a>, <script data-card-contents-for-ri="802" type="text/json">{"id":802,"name":"Political Economy","url":"https://www.academia.edu/Documents/in/Political_Economy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="922" rel="nofollow" href="https://www.academia.edu/Documents/in/Education">Education</a><script data-card-contents-for-ri="922" type="text/json">{"id":922,"name":"Education","url":"https://www.academia.edu/Documents/in/Education?f_ri=813","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=33087451]'), work: {"id":33087451,"title":"Schooling in the Afterlife of Slavery, When We Ask the Question “Who is Human?”, Can Black Students Respond?: Looking Past the Western Canon for Black Possibilities as we Continue to Struggle to Answer the Human Question","created_at":"2017-05-18T18:57:18.394-07:00","url":"https://www.academia.edu/33087451/Schooling_in_the_Afterlife_of_Slavery_When_We_Ask_the_Question_Who_is_Human_Can_Black_Students_Respond_Looking_Past_the_Western_Canon_for_Black_Possibilities_as_we_Continue_to_Struggle_to_Answer_the_Human_Question?f_ri=813","dom_id":"work_33087451","summary":"First this paper will discuss Michel Foucault foundation of his ideas, and why more than a critical intervention from scholars of color is needed. Moreover, we should be aware that not only were Foucault’s deficient of political ideas or a vision of what the world ought to be, but in neglecting question of the human he indirectly made a very ontological statement “only white lives matter”. His ideas are well-known already and I don’t want to site them there or spend a lot of paper space discussing them, what is more important is who and what he represent. Secondly, I want to turn my focus on Marx, to argue that Marxism and Marxist do not and cannot provide us a solution to black suffering. I am not against Marxism, I believe that capitalist exploitation dominates the world and I am against it, but the ontological question “what and who is human?” when answer by the Marxist is always the white, worker, male. So if blacks are outside of human whose racial experiences are not relevant then how can we understanding the student slave, the worker slave, when chattel slavery has already ended? If black people are surplus, therefore disposable, then what is left of Marx? If black people do not have function or purpose within capitalism? I want to follow up with offering an alternative, the work of black feminist Sylvia Wynter is vital to understanding the racialization and the category of human in western modernity (Weheliye, 2014), I will attempt to piece together her call for a new humanism, alongside and relation to work by Afro-Pessimist and Critical Race Theory to gain a perspective of racialization and what does that mean for black students in the Afterlife. In all, I want to argue that the afterlife should be a more proper way of looking at history and progress here in the West. This will cause us to rethink slavery and freedom. Hopefully I will be able to messy picture of schooling where black children are posted to a social death but life is also worth living. To life a life in death or black life is not white social life.\n","downloadable_attachments":[{"id":53187408,"asset_id":33087451,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":11775385,"first_name":"Ebony","last_name":"Rose","domain_name":"wisc","page_name":"EbonyRose","display_name":"Ebony Rose","profile_url":"https://wisc.academia.edu/EbonyRose?f_ri=813","photo":"https://0.academia-photos.com/11775385/3394463/19111188/s65_ebony.rose.jpg"}],"research_interests":[{"id":296,"name":"Black Studies Or African American Studies","url":"https://www.academia.edu/Documents/in/Black_Studies_Or_African_American_Studies?f_ri=813","nofollow":true},{"id":802,"name":"Political Economy","url":"https://www.academia.edu/Documents/in/Political_Economy?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":922,"name":"Education","url":"https://www.academia.edu/Documents/in/Education?f_ri=813","nofollow":true},{"id":1698,"name":"Marxism","url":"https://www.academia.edu/Documents/in/Marxism?f_ri=813"},{"id":2938,"name":"Black/African Diaspora","url":"https://www.academia.edu/Documents/in/Black_African_Diaspora?f_ri=813"},{"id":4620,"name":"Urban Education","url":"https://www.academia.edu/Documents/in/Urban_Education?f_ri=813"},{"id":5247,"name":"Critical Race Theory","url":"https://www.academia.edu/Documents/in/Critical_Race_Theory?f_ri=813"},{"id":10806,"name":"Marxist theory","url":"https://www.academia.edu/Documents/in/Marxist_theory?f_ri=813"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=813"},{"id":15482,"name":"Structuralism/Post-Structuralism","url":"https://www.academia.edu/Documents/in/Structuralism_Post-Structuralism?f_ri=813"},{"id":22576,"name":"Frankfurt School","url":"https://www.academia.edu/Documents/in/Frankfurt_School?f_ri=813"},{"id":25064,"name":"Black Feminist Theory/Thought","url":"https://www.academia.edu/Documents/in/Black_Feminist_Theory_Thought?f_ri=813"},{"id":33298,"name":"Karl Marx","url":"https://www.academia.edu/Documents/in/Karl_Marx?f_ri=813"},{"id":302788,"name":"Afro-Pessimism","url":"https://www.academia.edu/Documents/in/Afro-Pessimism?f_ri=813"},{"id":393693,"name":"Frank B. Wilderson","url":"https://www.academia.edu/Documents/in/Frank_B._Wilderson?f_ri=813"},{"id":715102,"name":"Derrick Bell","url":"https://www.academia.edu/Documents/in/Derrick_Bell?f_ri=813"},{"id":813948,"name":"Black male student success","url":"https://www.academia.edu/Documents/in/Black_male_student_success?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_66727385" data-work_id="66727385" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/66727385/Wounds_and_Repetition">Wounds and Repetition</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In “Ideology and Ideological State Apparatuses,” Louis Althusser proposed a complete rethinking of the category of the Subject. Despite the many critiques of Subjectivity that proliferated in France at the time, Althusser intended to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_66727385" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In “Ideology and Ideological State Apparatuses,” Louis Althusser proposed a complete rethinking of the category of the Subject. Despite the many critiques of Subjectivity that proliferated in France at the time, Althusser intended to salvage the concept of the Subject in order to address how a given ideology maintains its stranglehold on an individual in the absence of any external repressive apparatus (e.g. a police officer). This paper will assess Althusser’s achievement by way of immanent critique; rather than dispensing with Althusser’s theoretical framework, I will update it by adding two components that attempt to remedy its deficiencies. Those components reside in between the Subject and the ideological apparatuses that “capture” it. This mediating region is itself split into two concepts: 1) the Freudian death drive, or repetition automatism, which pertains to the composition of the Subject’s interior border, and 2) the phenomenological experience of that border, designated by the phrase “wounds in the sensorium”.  In order to approach the latter phenomenological dimension of ideological interpellation, I will take a seemingly roundabout, but necessary journey through the work of Walter Benjamin, Friedrich Nietzsche, and Franz Kafka.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/66727385" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="341b11e37f226d188a9141be53190137" rel="nofollow" data-download="{"attachment_id":77807364,"asset_id":66727385,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/77807364/download_file?st=MTczOTgxMjQ4Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="72611610" href="https://cuny.academia.edu/NikolaiPopow">Nikolai Popow</a><script data-card-contents-for-user="72611610" type="text/json">{"id":72611610,"first_name":"Nikolai","last_name":"Popow","domain_name":"cuny","page_name":"NikolaiPopow","display_name":"Nikolai Popow","profile_url":"https://cuny.academia.edu/NikolaiPopow?f_ri=813","photo":"https://0.academia-photos.com/72611610/31895460/59245784/s65_nikolai.popow.png"}</script></span></span></li><li class="js-paper-rank-work_66727385 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="66727385"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 66727385, container: ".js-paper-rank-work_66727385", }); 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Despite the many critiques of Subjectivity that proliferated in France at the time, Althusser intended to salvage the concept of the Subject in order to address how a given ideology maintains its stranglehold on an individual in the absence of any external repressive apparatus (e.g. a police officer). This paper will assess Althusser’s achievement by way of immanent critique; rather than dispensing with Althusser’s theoretical framework, I will update it by adding two components that attempt to remedy its deficiencies. Those components reside in between the Subject and the ideological apparatuses that “capture” it. This mediating region is itself split into two concepts: 1) the Freudian death drive, or repetition automatism, which pertains to the composition of the Subject’s interior border, and 2) the phenomenological experience of that border, designated by the phrase “wounds in the sensorium”. In order to approach the latter phenomenological dimension of ideological interpellation, I will take a seemingly roundabout, but necessary journey through the work of Walter Benjamin, Friedrich Nietzsche, and Franz Kafka.","downloadable_attachments":[{"id":77807364,"asset_id":66727385,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":72611610,"first_name":"Nikolai","last_name":"Popow","domain_name":"cuny","page_name":"NikolaiPopow","display_name":"Nikolai Popow","profile_url":"https://cuny.academia.edu/NikolaiPopow?f_ri=813","photo":"https://0.academia-photos.com/72611610/31895460/59245784/s65_nikolai.popow.png"}],"research_interests":[{"id":244,"name":"Psychoanalysis","url":"https://www.academia.edu/Documents/in/Psychoanalysis?f_ri=813","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":5289,"name":"Philosophy of Literature","url":"https://www.academia.edu/Documents/in/Philosophy_of_Literature?f_ri=813","nofollow":true},{"id":5374,"name":"Lacan","url":"https://www.academia.edu/Documents/in/Lacan?f_ri=813","nofollow":true},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=813"},{"id":8428,"name":"Louis Althusser","url":"https://www.academia.edu/Documents/in/Louis_Althusser?f_ri=813"},{"id":8446,"name":"Franz Kafka","url":"https://www.academia.edu/Documents/in/Franz_Kafka?f_ri=813"},{"id":8487,"name":"Sigmund Freud","url":"https://www.academia.edu/Documents/in/Sigmund_Freud?f_ri=813"},{"id":44819,"name":"Lacanian psychoanalysis","url":"https://www.academia.edu/Documents/in/Lacanian_psychoanalysis?f_ri=813"},{"id":537442,"name":"Psychoanalysis (Freud and Lacan)","url":"https://www.academia.edu/Documents/in/Psychoanalysis_Freud_and_Lacan_?f_ri=813"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 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history of natural rights disagree sharply on many issues, but they agree in opining that Aquinas did not have such a doctrine: Michel Villey, La formation de la pensée juridique moderne: cours d'histoire de la philosophie du droit (Paris: Montcrestien</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38441937" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="022b24d8ff2a597ff560ed1fda34a683" rel="nofollow" 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js-work-link" href="https://www.academia.edu/40007843/De_la_pulsion_de_pouvoir_%C3%A0_la_d%C3%A9construction_de_la_souverainet%C3%A9_entre_Freud_et_Derrida">De la pulsion de pouvoir à la déconstruction de la souveraineté, entre Freud et Derrida</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Dans ce chapitre fondamental de ma thèse (« La pulsion de pouvoir. Traduire la psychanalyse dans le champ politique, entre Deleuze et Derrida », soutenue en juin 2019), je m'intéresse au rapport que Derrida entretient avec la psychanalyse... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40007843" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Dans ce chapitre fondamental de ma thèse (« La pulsion de pouvoir. Traduire la psychanalyse dans le champ politique, entre Deleuze et Derrida », soutenue en juin 2019), je m'intéresse au rapport que Derrida entretient avec la psychanalyse par sa lecture du texte de Freud, Au-delà du principe de plaisir, qui lui sert à reformuler l’économie libidinale et à la prolonger dans le champ politique. D’après Derrida, Freud entrevoit la relation aporétique par laquelle le principe de plaisir qui maintient l’équilibre du Moi se trouve débordé par une pulsion de pouvoir qui l’anticipe et lui donne le pouvoir de régner en propre, comme celle-ci le renverse en déchaînant la pulsion de mort. Je montre que l’interprétation de Derrida transforme les concepts de la psychanalyse, et l’ouvre à une traduction politique qui déconstruit la souveraineté.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40007843" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f87c0207a77d9d18d472e088c4fddd7c" rel="nofollow" data-download="{"attachment_id":61492615,"asset_id":40007843,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61492615/download_file?st=MTczOTgxMjQ4Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="10908807" href="https://univ-paris8.academia.edu/EliasJabre">Elias Jabre</a><script data-card-contents-for-user="10908807" type="text/json">{"id":10908807,"first_name":"Elias","last_name":"Jabre","domain_name":"univ-paris8","page_name":"EliasJabre","display_name":"Elias Jabre","profile_url":"https://univ-paris8.academia.edu/EliasJabre?f_ri=813","photo":"https://0.academia-photos.com/10908807/3253921/3829030/s65_elias.jabre.jpg"}</script></span></span></li><li class="js-paper-rank-work_40007843 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40007843"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40007843, container: ".js-paper-rank-work_40007843", }); 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Traduire la psychanalyse dans le champ politique, entre Deleuze et Derrida », soutenue en juin 2019), je m'intéresse au rapport que Derrida entretient avec la psychanalyse par sa lecture du texte de Freud, Au-delà du principe de plaisir, qui lui sert à reformuler l’économie libidinale et à la prolonger dans le champ politique. D’après Derrida, Freud entrevoit la relation aporétique par laquelle le principe de plaisir qui maintient l’équilibre du Moi se trouve débordé par une pulsion de pouvoir qui l’anticipe et lui donne le pouvoir de régner en propre, comme celle-ci le renverse en déchaînant la pulsion de mort. Je montre que l’interprétation de Derrida transforme les concepts de la psychanalyse, et l’ouvre à une traduction politique qui déconstruit la souveraineté. ","downloadable_attachments":[{"id":61492615,"asset_id":40007843,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":10908807,"first_name":"Elias","last_name":"Jabre","domain_name":"univ-paris8","page_name":"EliasJabre","display_name":"Elias Jabre","profile_url":"https://univ-paris8.academia.edu/EliasJabre?f_ri=813","photo":"https://0.academia-photos.com/10908807/3253921/3829030/s65_elias.jabre.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=813","nofollow":true},{"id":8487,"name":"Sigmund Freud","url":"https://www.academia.edu/Documents/in/Sigmund_Freud?f_ri=813","nofollow":true},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida?f_ri=813","nofollow":true},{"id":34925,"name":"Psychoanalysis and Politics","url":"https://www.academia.edu/Documents/in/Psychoanalysis_and_Politics?f_ri=813","nofollow":true}]}, }) } 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