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Hannah Arendt’s Jewish writings

wrongs done by Jewish people and with those who attend only to the wrongs done to Jewish people. It gave genuine substance to her cosmopolitan ethos. Our cosmopolitan existence In her phenomenology of Jewish political consciousness, Arendt was critical of abstract forms of cosmopolitanism. She held that abstract cosmopolitanism could become merely a way of ‘evading reality’, the reality of who you are. She wrote of the ‘pathos

in Antisemitism and the left

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
Jewish emancipation and the Jewish question

Theological Writings (Philadelphia: University of Pennsylvania Press, 1975), Phenomenology of Spirit (Oxford: Oxford University Press, 1977 [1807]), Elements of the Philosophy of Right , and Philosophy of History (London: Dover, 1956). See Robert Fine, Political Investigations: Hegel, Marx, Arendt (London: Routledge, 2001), 61–78. 38 See Florence Gauthier, ‘Universal Rights and

in Antisemitism and the left
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Time and space

,” variously named as “trans-modernity,” “border knowledge,” and “de-colonial perspectives.” 50 At the same time, these ethically segregated entities continue to enact, within a shared historical stage, a principled drama, an endless clash between good and bad, virtue and evil, morality and immorality. Moreover, while Dussel’s original claims concerned a supersession of phenomenology by an ethically oriented

in Subjects of modernity