World: The third term of recognition
Hegel gestures towards the
possible political significance of evil as world annihilation but
does not fully conceptualize this dynamic, and the more recent
variants of recognition theory inspired by Hegel seem to offer
little help in this regard. This underdeveloped but tantalizing
aspect of his phenomenology of ‘voiding’ a shared world of
, to a large extent, on whether language is seen as a
transparent conveyor of meaning or not. If language is seen as a neutral
conveyor of meaning (as is mostly the case in phenomenology and symbolic
interactionism), this naturally leads to little interest in the systematic
study of linguistic practices and the language in texts.
Social constructivist approaches drawing
Surveillance and transgender bodies in a post-9/ 11 era of neoliberalism
hypervisible – to state institutions? For whom is visibility an
available political strategy, and at what cost?’ (Beauchamp 2013 : 52). And to this I would add, for whom is
invisibility a political strategy? Sara Ahmed’s ( 2006 ) brilliant theorisation of racialised space,
mobility, and movement comes to mind here as well. Building upon Ahmed’s ( 2006 : 139) argument that ‘[a]
phenomenology of “being stopped” might take us in a
négritude are significant in this respect. So too,
as Mary Chamberlain establishes, was George Lamming’s entry in the
middle 1950s into the Parisian intellectual milieu which brought
together Sartrean phenomenology and négritude – from
which so much contemporary thinking on ‘the fact of
blackness’ has subsequently derived. Insofar as French philosophy
touched the intellectual culture of the British in
Moreover, he develops a methodology best described as post-transcendental
phenomenology, centring on a phenomenological concept of ‘world’ fashioned
over the course of an intellectual career (see Adams and Arnason, 2016). With
this methodology, he reconstructs Eisenstadt’s ‘cultural ontologies’ via a reinterpretation of Weber as diverse cultural and inter-cultural articulations of the
world. In his chief work Civilizations in Dispute, his agenda for ongoing inquiry
is organised around the cultural, political and economic constitution of civilisations; in his
Locating the monsters in the machine: an investigation of faith
Roda Madziva and Vivien Lowndes
interpreters of Pakistani Muslim heritage.
We see this chapter as filling a significant gap, not only in terms of
evidence, but also in current research and public debates on asylum
seekers from Muslim-majority countries.
Ahmed, S. (2007). A phenomenology of whiteness. Feminist Theory, 8(2),
Anderson, B. (2013). Us and Them? The Dangerous Politics of Immigration
Control. Oxford: Oxford University Press.
Boswell, C. (2009). The Political Uses of Expert Knowledge: Immigration Policy
and Social Research. Cambridge: Cambridge University Press.
The paradoxes of sustainability and Michel Houellebecq’s The
Possibility of an Island
.eurozine.com/the-sustainability-of-democracy/ Accessed 17 March 2017.
Braidotti, Rosi 2013. The Posthuman. Cambridge: Polity.
Christian, David 2014 . Maps of Time: An Introduction to Big History.
Berkeley: University of California Press.
Connolly, Kate 2013. ‘Wurst Policy Ever? German “Veggie Day” Plan Leaves Greens
Trailing’, Guardian 13 September. www.theguardian.com/world/germanelections-blog-2013/2013/sep/13/german-election-wurst-policy-veggie-daygreens. Accessed 21 February 2017.
De Mul, Jos 2014. ‘The Possibility of an Island: Michel Houellebecq’s Tragic
Humanism’, Journal of Aesthetics and Phenomenology
State–society relations and conflict in post-socialist Transcaucasia
analytical framework, that may serve as a guideline for further comparative
research on state collapse and state building in Transcaucasia.
The phenomenology of ‘new war’
The ﬁrst thesis directly contradicts assumptions which are still widespread in the
literature on Transcaucasian aﬀairs. This region is commonly analysed in terms
of a naive culturalistic paradigm. Conﬂict and violence seem to be triggered
either by the aggravation of objective ethnic grievances or by the clash of
contrasting concepts of ethnic identities. The main players in
. Instead of disappearing or
becoming nothing more than the heritage of a bygone age, art, in Hegel’s slightly
strange formulation, ‘points beyond itself ’.
Hegel’s description of the meaning of art’s ‘pointing beyond itself ’ that follows the
occurrence of the phrase in the ‘Introduction’ to the Aesthetics repeats his argument
in the Phenomenology which states that Spirit simply moves beyond art to dialectical
reason and philosophy. Thus, Hegel states quite simply that, although one ‘may well
hope that art will always rise higher and come to perfection . . . the form of
is the suggestion that human beings acquire social existence
intersubjectively and dialogically (Fraser and Honneth 2003 ; McQueen 2011 ). As Hegel himself famously declared in The
Phenomenology of Spirit ( 1977 ),
recognition entails the achievement of self-consciousness and
affirmation of one's autonomy and freedom in relation to others –
that is, the emergence of a subject ‘with particular