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Rodney Barker

child. 8 A referent is similarly imagined by Jorge Luis Borges in his short story ‘ Tlön, Uqbar, Orbis Tertius ’, in which a parallel world of phenomena both natural and social is brought into existence by being described and recorded in an encyclopaedia. 9 It is precisely for this reason that Anthony Appiah has raised queries and objections in the debate over ‘recognition’, arguing that he does not wish to be ‘recognised’ by others as an instance of social categories, since this constrains and distorts, and even more radically shapes and forms, a public identity

in Cultivating political and public identity
Hannah Arendt’s Jewish writings
Robert Fine and Philip Spencer

opponents not as a ‘concrete human being’ but as a kind of ‘ghost’ or ‘phantom’. 55 Arendt saw it as a basic task of critical thought to exorcise these phantoms and foster a changed attitude among both Jews and Arabs: ‘recognition of the existence of the state of Israel on one side and of the existence of an Arab population in Palestine and the Near East on the other’. 56 To make sense of Arendt's critical stance, we need again to make a

in Antisemitism and the left
Open Access (free)
Rodney Barker

distinction between the various kinds of things that they do. The rejection of the view that if there is a contrast between statements and other actions then only the other actions are real has a long history. Hypocrisy is not just, as La Rochefoucauld put it, the compliment that vice pays to virtue. The aphorism is a recognition that even when you want to do the very opposite of what you promised, you have to frame your betrayal in the language and values to which publicly you are committed. This may not be an iron restraint, but it is a restraint nonetheless, and a

in Cultivating political and public identity
Rodney Barker

5 Reformations, revolutions, continuity, and counter-reformations Why revolutions are so sartorially perilous In Robert Wise's 1962 film Two for the Seesaw , Shirley MacLaine reassures besuited middle-class lawyer Robert Mitchum, arriving at a Greenwich Village flat, ‘Take off your hat, and no one will know you've come to the wrong party.’ 1 The colour of a pair of socks or the style of a shirt in settled times are matters of social recognition or at the worst mundane snobbery. In unsettled times, they can be matters of

in Cultivating political and public identity
Robert Fine and Philip Spencer

century; it turned out to have extraordinary mobilising power and to appeal to a wide range of political actors. If the legal recognition of Jews was being accomplished in most countries of Western Europe by the end of the 1870s, though not in the East, this was far less true of social recognition of Jews. The emancipation of Jews became an object of multiple resentments, which found political expression in the conceptualisation of the term ‘antisemitism’ itself

in Antisemitism and the left
Jewish emancipation and the Jewish question
Robert Fine and Philip Spencer

. In 1761 Voltaire, whose comment that ‘biblical Jews’ were the ‘most detestable people on the earth’ is regularly quoted by historians of antisemitism, authored a powerful protest against the Inquisition, delivered through the mouth of a fictional Rabbi of Smyrna. The ‘Rabbi’ called for universal recognition of ‘all the children of Adam, whites, reds, blacks, greys’ as fellow human beings and condemned an auto-da-fé in Portugal in which, Voltaire wrote, a

in Antisemitism and the left
Open Access (free)
Uses and critiques of ‘civilisation’
Jeremy C.A. Smith

exploratory and open to further amplification by successive generations. Durkheim and Mauss worked at the interstices of concepts of civilisations as, first, spatial wholes and, second, as constituted in interaction. The imprecise, compact and ambiguous nature of their perspective puts them on the cusp of the two approaches I have posited here. Their early sketches of the characteristics of civilisations coincided with Durkheim’s survey of ethnographies of non-​stratified cultures in The Elementary Forms of the Religious Life. They brought recognition of the complexity of

in Debating civilisations
Perspectives on civilisation in Latin America
Jeremy C.A. Smith

went further by founding an original Marxism with the highest level of recognition of indigeneity of any political ideology. Post-​war modernism: literature, political economy and beyond As Lowy and Duggan argue (1998), Mariátegui is a landmark figure in Marxist engagement with Latin American Romanticism.The thread of Romanticism runs through Latin American modernism as a whole.Writers and philosophers strived 158 158 Debating civilisations for a place in Universal History for Latin America on grounds that are typically Romantic. The theme of authenticity denied

in Debating civilisations
Nazima Kadir

recognition as an authority figure. 2.1 A squat on the Spuistraat in the center of Amsterdam, 2006 Cultural marginality and centrality Shirin and Jenny were members of a group of thirty squatters who occupied four houses in a row, each house containing three apartments and a ground floor space, known eventually in the squatters’ scene as the Motorflex block. These houses were originally social housing apartments owned by a housing corporation that had

in The autonomous life?
Robert Fine and Philip Spencer

emancipation by itself is not human emancipation ’. 25 This recognition was not designed, however, to devalue political emancipation or treat it as a mere stepping-stone to be discarded once human emancipation was achieved, but to redeem it as a necessary though insufficient component of human emancipation. Marx perceived an intrinsic relation between political and human emancipation: political emancipation is not human emancipation but there can be no human emancipation without

in Antisemitism and the left