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Towards interpretive pluralism

approach which addresses accounts of narrative identity does much to capture the social, cultural and ontological assumptions which inform our interpretation of war. This chapter stems from the recent contributions to theoretical debate by focusing on a turn in IR which is concerned with meaning, and which is tied into the real world relations of global politics through narratives.1 The chapter begins by acknowledging the role of radical phenomenology as one root of interpretivism – which in turn has influenced narrative. The following sections address the theme of

in Contemporary violence
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Alternative approaches to violence in International Relations

that phenomenology does not allow us to engage with ‘real’ experiences such as suffering, and on this, from the ‘other side’ of the argument, there is some convergence of sorts with more recent writing by some writers in the Anglo-Saxon tradition14 who have criticised empiricism without abandoning some kind of engagement with practical experienced realities (what Husserl calls, the ‘life-world’). Some recent theoretical contributions have engaged with hermeneutics in a rewarding manner.15 This work has provided a useful array of theoretical interventions based upon

in Contemporary violence
Meanings, Limits, Manifestations

recognition by calling attention to the nature of self-consciousness. His great innovation is to show that consciousness is always consciousness of something other than itself – both inanimate objects and animate others. Hegel's phenomenology of consciousness was popularized when it deeply informed the thinking of leading French scholars such as Jean-Paul Sartre, Maurice Merleau-Ponty, Jacques Lacan, Emmanuel

in Recognition and Global Politics

Phenomenology of Spirit ( 1977 ) prepares the student to grapple with his system of Logic ( 1975 ) by positing that the dialectic between consciousness and self-consciousness is a necessary existential as well as philosophical pursuit. Does it prepare the student to recognize the Abyssinian general? Over a number of different sections of The Phenomenology , Hegel replays the

in Recognition and Global Politics

's most infamous passage on recognition – that which gets all of the attention, that which brings Johann Fichte's concept of recognition into the light, radicalizes it, transforms it – is presented in the second section of The Phenomenology of Spirit ( 2000 ). There are many different and varied interpretations of this section, some perhaps more convincing than others. What I

in Recognition and Global Politics
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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

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
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Recognition, Vulnerability and the International

's work”’ (Lloyd 2007 : 699). See, for example, Gillian Rose's ( 1995 ) phenomenology of love in her philosophical memoir, Love's Work , and Vincent Lloyd's ( 2011, 2008, 2007 ) discussion of the place of love in Rose's writings. 18 For a discussion of ‘teaching as a form of

in Recognition and Global Politics

rationality, science, and knowledge. These replaced the triadic theism of Christianity, but they did not disrupt the universal absolutes that theism entailed. Thus, the legacy of the Enlightenment remains an insular, unassailable species of theology, with science standing in for God. William Connelly notes that: ‘Contemporary social theory contains within it a set of secular reassurances that compensate for those lost through the death of God . . . (p. 16) [T]his phenomenology presupposes a relatively stable and serene context of selfidentity, social practice, state and

in The ethics of researching war