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Evil, Genocide and the Limits of Recognition

his dubious metaphysics is neither his last nor best word on the phenomenon of evil. Hegel offers a phenomenologically richer and politically deeper insight into the experience of evil on the more concrete intersubjective register. Subjectively, human evil arises through a kind of deformation in the transition from morality ( Moralität ) to ethical life ( Sittlichkeit

in Recognition and Global Politics
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allows in through the back door precisely that crude and widespread form of relativism which Rorty’s essay exposes: that ‘other people’ do not care so much about each other, and that abuse is what, after all, they are used to. This is the relativism that calls forth equally assertive and simplified universalisms. This careless reductionist glance at other places supports the essay’s elitist, culturally reified and narrowly determinist account of the mechanics of political change – that morality rests with the rich and powerful. The charge that change comes from above

in Human rights and the borders of suffering
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, sound political leadership, rather than liberty. It is worthwhile examining freedom as discussed by a number of major political thinkers. A brief survey will give a flavour of the debate. Plato Plato’s Republic is an attempt to establish the meaning of the term ‘justice’ and identify the characteristics of the ‘good’ state. Plato believed that freedom was bound up with self-discipline and morality. He

in Understanding political ideas and movements

’Hohendorf to Harley. It would be difficult to overemphasise the importance of this moment, not just for national politics, but for the balance of power across Europe, and the perceived survival of Protestant liberty. This diplomatic crisis was a distillation of all the anxieties that confronted men like Toland – the security of the Protestant succession, the defence of true liberties in Church and State, the triumph of reason over superstition, and the war against popish priestcraft – ultimately rested on the shoulders of Eugene and d’Hohendorf. Entertaining Eugene and his

in Republican learning
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Memories of cinema-going in the ‘Golden Age’ of Hollywood

closure or demolition of a specific cinema, as many are stand-alone items. The memories that emerge in the letters and articles that I examine cover four main themes: identity, community, morality and decline. While there is necessarily some overlap between them, this chapter will examine these four areas in order to draw out their significance in terms of the process of framing memory in cultural terms

in Memory and popular film

understand how morality can be built in the space of consumption. 59 As Barnett et al. note, we need to speak of everyday consumption practices as ‘ordinarily ethical’, as practices through which we construct a life through negotiating practical choices about routine consumption. 60 While it is clear that childhood consumption requires a unique model of political consumerism, it also provides an important opportunity to explore a

in Global humanitarianism and media culture

promotion of self-reliance among the poor would undermine the social order, and as such could not provide the basis of a concerted assault on slavery. Slavery, however, provided a sufficiently remote test bed for Protestant morality since, unlike the poor law, it was an institution that could be challenged without the same threat to domestic social and political relations. 24 Quakers in Britain were the shock

in The other empire
International man of stories

which contains considerable symbolic complexity. He has deployed this seductive yet dynamic combination of simplicity and sophistication to analyse characters coming to terms with social and political circumstances that often induce severe strain, and which force them to face up to awkward questions about morality, politics and personal responsibility. I have argued that Tales from Firozsha Baag encodes questions of belonging, migration and identity in a text which is, at the same time, testing generic boundaries and mimicking and rejecting the clichés of literary

in Rohinton Mistry

business. People are not just civic nationalists – they also exist beyond nationalism. Notes 1 R. Goodin, Motivating Political Morality (Oxford, Blackwell, 1992), p. 27. 2 R. Goodin, B. Headley, R. Muffels and H.K. Dirven, The Real Worlds of Welfare Capitalism (Cambridge, Cambridge

in Political concepts

must we … negotiate the relation between the calculable and the incalculable … but we must take it as far as possible, beyond the place we find ourselves and beyond the already identifiable zones of morality or politics or law, beyond the distinction between national and international, public and private, and so on.24 This quotation, and others from the same source, had prompted the editors of the journal to ask for more unpacking and clarification.25 The humanitarian practitioner clearly understood it immediately. It reflected his everyday predicament, and the

in Change and the politics of certainty