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Evil, Genocide and the Limits of Recognition

. 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

in Recognition and Global Politics

, 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. Discourse analysis Social constructivist approaches drawing on discourse

in Rethinking European Union Foreign Policy
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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

in Security/ Mobility
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The predicament of history

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

in West Indian intellectuals in Britain

civilisations 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

in Debating civilisations
Locating the monsters in the machine: an investigation of faith

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. References Ahmed, S. (2007). A phenomenology of whiteness. Feminist Theory, 8(2), 149–168. 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. Botterill, L

in Science and the politics of openness
The paradoxes of sustainability and Michel Houellebecq’s The Possibility of an Island Accessed 17 March 2017. Braidotti, Rosi 2013. The Posthuman. Cambridge: Polity. Christian, David 2014 [2004]. 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. Accessed 21 February 2017. De Mul, Jos 2014. ‘The Possibility of an Island: Michel Houellebecq’s Tragic Humanism’, Journal of Aesthetics and Phenomenology

in Literature and sustainability
State–society relations and conflict in post-socialist Transcaucasia

193 Barbara Christophe 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

in Potentials of disorder
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Aesthetics, fragmentation and community

. 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

in The new aestheticism

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

in Recognition and Global Politics