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Mark Olssen

)ontological uniqueness is constituted in terms of differential effects of environment in relation to the different locations in space/time and through the differential effects on actions exacted as a consequence of time irreversibility. Every time an individual acts, they both reproduce the past and differentiate themselves in terms of it. Such a model of the self means that the issue of the separability of persons is assured. The politics of recognition In seeking to distance himself from Hegel, Foucault’s conception also stood opposed to viewing ethical comportment in terms of

in Constructing Foucault’s ethics
Open Access (free)
The beginning of aesthetic theory and the end of art
Andrew Bowie

designates the recognition on our part that, as Pippin puts it, ‘we always require . . . a narrative account of why we have come to regard some set of rules or a practice as authoritative’ (Pippin 1999 p. 68). The idea of all-inclusive immanence therefore no longer forces one to invoke obscure notions like the ‘self-determination of the concept’, because what is at stake amounts to nothing more than the fact that legitimation of all kinds in modernity has to include reflection on the sources of our decisive notions in the concrete history of a human community. The task of

in Aesthetics and subjectivity
David Owen

reactive and reflexive ‘attitude’ corresponds to what one ‘sees’, one could say, moreover, that perceptually recognizing the nature of a human being as being a moral person is an essential aspect of ‘seeing’ human beings and that ‘aspect blindness’ in this respect (Stanley Cavell speaks here of ‘soul-blindness’) means having lost the capacity to perceive human as humans and, accordingly, to treat them humanely. Thus the fundamental form of moral recognition of other human beings as moral persons with a right to justification corresponds to a specific capacity for moral

in Toleration, power and the right to justification
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For the love of God
Sal Renshaw

divinity?55 While the field of feminist theology is as diverse and plural as feminism in general, there is, nonetheless, a general recognition that the institutionalisation of Western religions has inscribed sexual difference in ways that have profoundly limited women’s participation at the level of practice. But, more importantly, there is also a general acknowledgement that women’s participation in religious discourses has also been proscribed at the level of imagination. Women’s sex-specific divine imaginary, at least within much of Christian history, has virtually

in The subject of love
The Eurozone crisis, Brexit, and possible disintegration
Peter J. Verovšek

’ elements, often targeting ethnic Germans in revenge for the actions of the Nazi regime during the war. In addition to acknowledging the crimes of National Socialism, the German-speaking survivors of these ‘ erzwungene Wege ’ (‘forced journeys’), organised in Vertriebenenverbände (associations of exiles) to lobby their government for recognition of their suffering as well. 23 For example, bilateral German-Czech Declaration on Mutual Relations and their Future Development (1997), which enhanced the Czech candidacy for accession to the EU, is a good example of a mutual

in Memory and the future of Europe
Abandonment
Steven Earnshaw

Brian Moore’s novel The Lonely Passion of Judith Hearne is set in a boarding-house in early 1950s Belfast, but it is quite a few pages before Judith Hearne’s drinking habit is revealed. The novel then portrays the effect on an individual when belief in God disappears. Alienated through ostensibly social causes such as her ‘odd duck’ physical appearance and family responsibility, the character’s dulling of reality through drink is also her response to the kind of bleak truth that Jack London identifies in John Barleycorn. Hearne’s society, family, and upbringing are powerfully infused with Catholicism, and as her experience of apostasy becomes stronger so does her recognition that she is completely free to behave how she wishes, which includes more socially unacceptable drinking. The chapter places the novel’s thematic concerns within the wider context of Existentialism’s focus on how to respond to a world which is now deemed to have been abandoned by a God who, nevertheless, cannot be entirely shaken off. These difficulties are partly filtered through the secular and religious meanings of ‘passion’.

in The Existential drinker
Melissa S. Williams

reciprocal exchange of reasons with those whom our actions affect, reasons that they in particular can recognise as valid. Forst distils this core of morality to the recognition of the fundamental ‘right to justification’ of every human being, and the correlative duty to provide appropriate reasons in moral contexts. 1 The Kantian insight that morality must begin from an attitude of respect for other human beings as ‘ends in themselves’ is unassailable, and Forst’s constructivist approach is an important advance in grounding that insight in an analysis of human

in Toleration, power and the right to justification
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Anastasia Marinopoulou

dialectical critique of subject and object appears plausible enough to ground arguments of contradictions and create an inner dialogue of the sciences that produces both scientific demythologization and the recognition of non-​identity along with the plurivalence of the dialectical other or alternative. Nevertheless, who articulates critique itself signifies once more how easy it is for realists or idealists to incline towards prejudice. Dialectical critique constitutes the antagonism of the subject and the object, where contingency (of the Luhmannian kind) serves as a

in Critical theory and epistemology
David McGrogan

personal autonomy.” 56 He identified this disposition in a long list of sources, ranging from Pico della Mirandola to Rabelais to Erasmus, but above all in the work of Montaigne, who understood the human condition as an adventure in personal self-enactment. There was in Montaigne’s depiction of this adventure no promise of a discovery of the truth, nor of a technological breakthrough to satisfy all wants, but only “a prompting not to be dismayed at our own imperfections and a recognition that ‘it is something almost divine for a man to know how to belong to himself

in Critical theory and human rights
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In the spirit of the gift of love
Sal Renshaw

a graceful relation to and with difference, and her invocation of a worldly rather than other-worldly divinity, have much to offer feminist theological theory, precisely because of the extent to which she can be understood as engaging in and through a religious imaginary that is already beyond the formal questions of institutional religion and theological tradition. The debates concerning agape and eros in late twentieth-century theology were, furthermore, markedly defined by a widening recognition of the impact of Church doctrine on the experience of sexual

in The subject of love