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Rousseau’s and nationalism
Mads Qvortrup

la Corse. However, these efforts at creating ‘cultural homogeneity’ do not make him a nationalist in the strict sense, i.e. as defined by Gellner. Rousseau’s considerations in the 1750s were – or, so it might be argued – mostly (un)original elaborations of the doctrine of civic virtue and patriotism developed by Nicolo Machiavelli, in Discoursi,10 and more recently by Pufendorf and Montesquieu. Pufendorf had argued that ‘without religion no society can be maintained’ (Hendel 1934: 221), a view, which Montesquieu had supported in L’esprit des Lois (Book 25, ch. 9

in The political philosophy of Jean-Jacques Rousseau
Love
Steven Earnshaw

those whom Hannah condemns for what is the equivalent of a bourgeois existence, such as churchgoers at a carol service, or the life her brother Simon has made for himself with Gillian and the impending birth of their first child. Nevertheless, it is telling that Hannah wonders if Mr Russell could be a drinker; the presumed implication is that she wonders if she herself can be this happy person as a drinker. There are three possibilities the novel presents to the reader as routes to happiness: an authentically orientated self; love; religion. An uncertain self One of

in The Existential drinker
Mark Olssen

, guides human societies. Violations in relation to Nazi Germany, or more recent instances of ethnic cleansing as in Rwanda or the Balkans, testify to the pervasiveness and pre-eminence of such a norm. It is the only value to be truly universal, and in this sense constitutes an invariant norm of human existence. Life, equality, and God But why should life continuance be for all? Why is everyone equal? Hobbes argues without recourse to religion that everyone is equal in all important respects. For Hobbes, man’s belief in God stems from his desire for knowing causes as

in Constructing Foucault’s ethics
Abstract only
For the love of God
Sal Renshaw

impossibility of coincidence between femininity and divinity within the patriarchal logos. While Christianity is clearly not the source of woman’s seemingly inevitable association with the ‘sins of the flesh’ – such misogynies find themselves in many religions – the Church’s extraordinary success as a socio-cultural politics has ensured that its apparently divinely sanctioned misogynist ideologies have benefited from wide and sustained circulation. Moreover, with the textual authority of the ‘Word of God’ disguising the will-to-truth proclivities of so many scriptural

in The subject of love
Franz Kafka on the (im)possibility of Law’s self-reflection
Gunther Teubner

The man from the country Let us imagine that the man from the country in Kafka's parable ‘Before the Law’ is not the human individual who has been delivered up to the force of institutionalised legalism (power, morality, religion, etc.), as we find in numerous Kafka interpretations with their somewhat over-hasty role fixation. Let us suppose instead that he is a judge ‘from

in Critical theory and legal autopoiesis
Catherine Baker

3 Transnational formations of race before and during Yugoslav state socialism In domains from the history of popular entertainment to that of ethnicity and migration, ideas of race, as well as ethnicity and religion, have demonstrably formed part of how people from the Yugoslav region have understood their place in Europe and the world. The region's history during, and after, the era of direct European colonialism differed from the USA's, France's or Brazil's; but this did not exclude it from the networks of ‘race in translation’ (Stam and

in Race and the Yugoslav region
Open Access (free)
Andrew Bowie

‘public’, problemsolving resources of natural science and ‘projects of social cooperation’ become 322 Aesthetics and subjectivity separate from ‘private’ projects of self-development, in which he includes ‘romantic art’ and, possibly, religion. His characterisation is, in fact, a version of Hegel’s ideas about the end of art. What is ‘public’ depends on the intersubjective cashing-in of discursive commitments; the ‘private’ is up to individuals, so long as they do no harm to others.9 Rorty sees this division as important as a way of ensuring that private dreams of

in Aesthetics and subjectivity
Mads Qvortrup

tenacity of purpose and his ceaseless insistence that the Enlightenment, which was to free man, has trapped and imprisoned him in a disenchanted, Godless world. As he put it: ‘To wrest all belief in God from mens’ heart is to destroy all virtue in it’ (IV: 1144). Religion – and for Rousseau this meant Christianity – was not merely an ethical doctrine but a metaphysical ‘truth’. God had sent His son to redeem the world. Jesus was not merely a symbolic figure along the lines of Socrates; ‘if the life and death of Socrates are those of a sage, the life and death of Jesus

in The political philosophy of Jean-Jacques Rousseau
Abandonment
Steven Earnshaw

must create her own set of values when the bulwark certainties of society, family, friends, and religion are shown to be fraudulent. These certainties should be there for everybody, but Hearne finds the good things in life do not come her way. Of course, a religious view of the novel might show that the trials that Judith Hearne undergoes are a test of her faith, as with Job in the Bible and the more general tenor of Christian belief, but that does not appear to be the novel’s view of its character. The Sacred Heart The Sacred Heart is an image of Christ, usually

in The Existential drinker
Rainer Forst

, or at least hope, that our societies have become more tolerant since the times of the Wars of Religion and the bloody persecution of minorities. By adding the third term ‘power’ to ‘toleration’ and ‘progress’ in my title, however, I want to suggest that we are dealing with a complex history in which one should not be too quick to invoke the concept of progress, because conflicts over toleration are always situated in the context of relations of social power in which forms of domination are reproduced and undergo change. Here ‘domination’ refers not only to forms

in Toleration, power and the right to justification