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Suicide
Steven Earnshaw

actually in keeping with a core tenet of Existentialism, that the individual’s choices can only make sense to that uniquely living (experiencing) individual. Although I would argue that Leaving Las Vegas in most respects knowingly refuses to engage with Existential ideas, having ‘moved on’ from this cliché of the sixties, just as it has moved on from the trope of ‘alcoholic’, the narrative logic of it is identical to that of Camus’s The Outsider, where at the end of the novel Meursault completely accepts his own death.11 The rest of this chapter looks specifically at the

in The Existential drinker
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Legal pluralism in the world society
Gunther Teubner

levels. III A war of religion is raging in the field of international economic law. Since the sixties, international lawyers have fought their own Thirty Years’ War over the independence of a global lex mercatoria . Is it positive law in its own right? 26 Or is it an ensemble of social norms which can be transformed into law only by the juridical decisions of the nation

in Critical theory and legal autopoiesis
Open Access (free)
Entanglements and ambiguities
Saurabh Dube

scene after the 1970s. Rather they have continued to variously exercise their influence on anthropology, also being differently reconfigured in distinct disciplines. Eisenstadt , “Functionalist analysis,” pp. 243–51 ; Sherry Ortner , “Theory in anthropology since the sixties,” Comparative Studies in Society and History , 26 ( 1984

in Subjects of modernity
Eurosclerosis (1959– 84) and the second phase of integration (1985– 2003)
Peter J. Verovšek

-century.’ The sixty-eighters changed European memory culture by forcing individuals and the discourses of remembrance in the west to confront the atrocities of industrially organised slaughter. 4 Despite their influence on domestic politics and on the narrative of European integration, the activism of the 1960s and 1970s coincided with the institutional stagnation of the European project. By this period, Monnet, Schuman, Adenauer and much of the rest of the Erfahrungsgeneration (the ‘generation of experience’), who were born in the late nineteenth century and had lived

in Memory and the future of Europe