Search results

You are looking at 1 - 7 of 7 items for :

  • "social construction" x
  • Philosophy and Critical Theory x
Clear All
Abstract only
The milestones of Teubner’s neo-pluralism
Alberto Febbrajo

. 19 Legal theory is incapable of tackling these problems if it continues to have the one-to-one link between the constitution and the state and fails to acknowledge the existence of emerging social constructions that tend to produce law independently of the state. 20 As a matter of fact, each ‘sectorial constitution’ based on power, money, law or knowledge ‘makes use of “constitutive rules” to regulate

in Critical theory and legal autopoiesis
The mutual paranoia of Jacques Derrida and Niklas Luhmann
Gunther Teubner

the dynamics of the economy. According to Derrida, the constitution of the subject as a giver and receiver and the recognition of the property of the subject destroy the purity of the gift and render the calculations of the economy possible. But Derrida's interest in the circular flows of the economy is not informed by Luhmann's concerns with de-paradoxification and with the social construction of order

in Critical theory and legal autopoiesis
Anastasia Marinopoulou

human history can serve as the cloak for suppression, by means of either scientific or social reason. In parallel, the idea of practice, on which structuralism and poststructuralism are based, can be highly discursive or even negotiable, and as such can also serve as equally suppressive axes in human thought. I recognize that when, for Foucault, modern science or social constructions are charged with contradictions that generate their successive suppression,  8 4 84 Critical theory and epistemology they both reply ‘it’s purely dialectical’ and revert to organized

in Critical theory and epistemology
Abstract only
In the spirit of the gift of love
Sal Renshaw

historical and social construction rather than as an ontological fact. The self that is the subject of selflessness in Wyschogrod’s work is a temporal phenomenon who does not fully precede the moment but comes to be in an encounter with the other in an instant that punctuates the flow of time. Her proposed ethics of excessively desiring for the other what the other desires for himself or herself is thus neither sacrificial nor self-interested, but rather it arises out of a recognition of the very difference that the other represents.15 When his interviewer asked Girard if

in The subject of love
Thomas Osborne

sociology, society, is, though real enough, a social construction if only for the banal fact that it is made of people and people’s perceptions of what is going on. 58 And yet Bourdieu wants to insist that sociology – or at least his sort of sociology – is indeed a science. Why is this? Reflexivity again The answer lies by way of recourse to this much-vaunted principle of reflexivity itself. Reflexivity is not to be opposed to objectivity, but is an aspect of it. For Bourdieu, it seems that a scientific sociology – as opposed to a scientific physics or a

in The structure of modern cultural theory
Abstract only
For the love of God
Sal Renshaw

interpreters, God, as divine Author, has, until recently, been well sheltered from challenge. Indeed, in historical terms, to challenge the misogyny of the ‘Word of God’ has been a heresy equivalent to challenging God himself. But this is a ruse that operates at multiple levels. Firstly, it requires us to believe that man mimics woman’s relation to subjectivity in his relation with God by willingly absenting himself from himself in order to be redactor and not author of the Biblical texts. Secondly, it denies the social construction of textuality, and, thirdly, it relies on

in The subject of love
Abstract only
Steven Earnshaw

universal meanings or values. Existentialists argue that we find ourselves ‘thrown’ into the world at birth without rhyme or reason. There is no God (or, for the Christian Existentialist, at least no God who overrides our free will), so there are no universal truths on which to base our actions and beliefs; that we are fundamentally ‘free’ to decide how to go about our lives is a basic condition of our existence. In order to ensure that individuals do not lose themselves in the crowd and social constructions, the Existentialists argue that we should question accepted

in The Existential drinker