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G. B. Kerferd
Bulletin of the John Rylands Library
Open Access (free)
Gender Equality and Culture in Humanitarian Action1
Ricardo Fal-Dutra Santos

documenting the emergence of feminist movements in the Global South (see Mohanty, 1991 : 43). However, the essentialisation of local cultures fails to acknowledge the existence and power of such feminist voices – which humanitarian actors continue to ignore (e.g. Lambert et al. , 2018 ). Furthermore, it allows for cultural relativism to be used ‘as a shield for oppressive or systematically abusive behaviour towards more vulnerable members of a specific

Journal of Humanitarian Affairs
Open Access (free)
Brad Evans

counter by well-rehearsed claims of cultural relativism. Like John Rawls before him, Steven Pinker has nothing meaningful to say about structural or racial violence. To accept difference is not to accept the existence of ISIS or compromise with a paedophile. There is no ethics of difference from another who has no respect for difference 8 . What we do know is that the ineradicability of difference is often invoked to destroy difference in the name of universality, to murder in the name of peace, to show utter disregard in the name of tolerance. Violence is a Sign

Journal of Humanitarian Affairs
‘What’s there is there’
Editors: Ben Cohen and Eve Garrard

Norman Geras's work on the subject of Karl Marx's antisemitism involved significant dissent from the Marxist tradition in which he located himself, precisely because unvarnished honesty prevented him from glossing over the many troubling ideas and notions that, simply, are there. His Normblog demonstrated how Geras, as a Marxist, took on the shibboleths of the postmodern left, and in particular the relativism whose malign influence he had noted when writing his book on Marx's conception of human nature. 'The principle of self-emancipation', wrote Geras in 1971, 'is central, not incidental, to historical materialism.' This book shows how the materialist usage of 'powers of human nature', 'natural desires', 'natural character' play an important role in the formulation of Marx's theory of history. It explores Richard Rorty's various usages on the question of human nature and the tensions and anomalies as well as then theses on utopia. The book also reviews a fast-growing sector of the current literature on Karl Marx, i.e. whether Marx condemn capitalism in the light of any principle of justice, and the controversy that has fuelled its growth, and distinguishes three meanings (personal, intellectual and socio-political) of 'being a Marxist'. It discusses the significance of the Euston Manifesto, antisemitism on the left anti-Jewish stereotypes, and Marxism before the Holocaust. The book concludes with insights into the 9/11 incident, the principle of humanitarian intervention and international law for military intervention.

Extending the critique of Bauman’s first exposition of postmodernity and postmodernism
Ali Rattansi

modernism in literature, refer to the ‘pluralistic method’ and the ‘relativism and perspectivism’ of modernism. It is clear that their delineation of modernism sees it as definitely breaking with the traditional view of the Enlightenment p ­ erspective on RATTANSI 9781526105875 PRINT.indd 115 24/05/2017 13:19 116 Living with postmodernity e­pistemology, as interpreted also by Bauman, where only one perspective could be seen as right – an interpretation of the Enlightenment that I have questioned, but for present purposes my critique is not relevant – and the task was

in Bauman and contemporary sociology
Open Access (free)
M. Anne Brown

epistemological debate between various forms of foundationalism and anti-foundationalism. It seems impossible to entirely avoid situating one’s efforts to grapple with the questions raised by systemically inflicted injury on that particular compass, so that if one is not anchored on one side of the debate there is an inexorable slide along the well-travelled path towards the other pole. Yet this chapter is shaped by a profound reserve concerning the debate between universalism and cultural relativism. This reserve is not the natural impatience with reflection expressed by some

in Human rights and the borders of suffering
Abstract only
‘What’s there is there’
Ben Cohen and Eve Garrard

’s acute awareness of where these shifts were headed on the political left – the moral relativism that brooked no difference between the Ba’athist tyranny in Iraq and the democratic republic that is the United States, an increasing stench of antisemitism, a growing tendency to turn to conspiracy theories as a means of explanation – led him, during the last decade of his life, to dedicate more of his time and energy to blogging, alongside his academic endeavours. When Normblog launched, on 28 July 2003, it did so with a bang: posts on Iraq, on other bloggers, quotations

in The Norman Geras Reader
Abstract only
Chris Abel

meaning of place-identity as interpreted from different viewpoints, including those of ordinary home-dwellers, academics, literary figures and architectural critics and theorists. The marked differences in the meanings attached to spaces and places by both inhabitants and observers lead in turn to a discussion of cultural relativism, as argued by prominent linguists and anthropologists. The early influence of Martin Heidegger’s phenomenology on the idea of place in architectural theory is also discussed, paving the way for an overview of related approaches by later

in The extended self
Katherine Fierlbeck

relativism. It is easy to understand why such a trend has arisen; and it is understandable that many feel quite deeply about it. But the German Romantics, tellingly, were not democrats, and did not have to worry about how to fit their ideas within a democratic framework. We are democrats; and we should worry about this fit. Contemporary attempts to bring ‘meaningfulness’ to democracy through the use of

in Globalizing democracy
Abstract only
Brian Sudlow

componentiality [ sic ] of objects, the reproducibility of actions [and] the expectation of constant change in our exploitation of the material world’. 23 Technological consciousness is not the same thing as science; it is rather a mentality which tends to suspend, subvert or place in a rational straitjacket the styles of thinking required by spiritual, supernatural or metaphysical knowledge. The most ironic intellectual consequence of religious fragmentation and technological consciousness is the final emergence of relativism in the early twentieth

in Catholic literature and secularisation in France and England, 1880–1914