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Hannah Arendt’s Jewish writings
Robert Fine and Philip Spencer

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
Jeremy C.A. Smith

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
Robert Fine and Philip Spencer

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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Surveillance and transgender bodies in a post-9/ 11 era of neoliberalism
Christine Quinan

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