Universalism has acted as a stimulus for Jewish emancipation, that is, for civil, political and social inclusion. It has also been a source of anti-Jewish prejudice up to and beyond the classic antisemitism of the modern period. While the experience of Jews is by no means unique in this respect, one of the peculiarities of the 'anti-Judaic' tradition has been to represent Jews in some important regard as the 'other' of the universal: as the personification either of a particularism opposed to the universal, or of a false universalism concealing Jewish self-interest. The former contrasts the particularism of the Jews to the universality of bourgeois civil society. The latter contrasts the bad universalism of the 'rootless cosmopolitan Jew' to the good universalism of whatever universal is advanced: nation, race or class. This book explores debates over Jewish emancipation within the eighteenth-century Enlightenment, contrasting the work of two leading protagonists of Jewish emancipation: Christian von Dohm and Moses Mendelssohn. It discusses the emancipatory power of Karl Marx's critique of Bruno Bauer's opposition to Jewish emancipation and endorsement of The Jewish Question. Marxist debates over the growth of anti-Semitism; Hannah Arendt's critique of three types of Jewish responsiveness--assimilationism, Zionism and cosmopolitanism-- to anti-Semitism; and the endeavours of a leading postwar critical theorist, Jurgen Habermas are also discussed. Finally, the book focuses its critique on left antizionists who threaten to reinstate the Jewish question when they identify Israel and Zionism as the enemies of universalism.
5 The Jewish question after the Holocaust: Jürgen Habermas and
the European left
I have, of course, long since abandoned my anti-Zionism,
which was based on a confidence in the European labour movement, or, more
broadly, in European society and civilisation, which that society and
civilisation have not justified. If, instead of arguing against Zionism in
the 1920s and 1930s I had urged European
unfortunately been dissolved by continental political
philosophers such as Jürgen Habermas and Axel Honneth who reject all
group-based understandings of recognition which cannot be reduced to
aspirations for individual freedom within a given state or society.
Yet this individualist bias has proven to be rather unproductive in
the field of international political theory. I therefore suggest
of Marcuse’s and probably more conservative.
Critical theory in Europe has moved on since Adorno and Marcuse, and second- and third-generation Frankfurt theorists have repudiated their forebears on a number of important points. Of obvious importance here is the work of Jürgen Habermas, 5 who has penned important critiques of both Adorno and Marcuse, and who has developed a very different version of critical theory based on theoretical foundations that have more in common with pragmatism than with the Marxist dialectic. His work also draws more heavily on ideas
Anyone who has paid attention to post-secular
discourse knows that the 1990s and early 2000s brought a veritable explosion of
self-consciously ‘post-secular’ theorizing across a wide range of disciplines
and moral communities. Religious thinkers increasingly latched on to poststructuralist
critiques of scientific rationality and adapted them to their own purposes, while interest
in religion also spread rapidly among secular philosophers and political theorists.
Jürgen Habermas’s post
Given the significant similarities and differences between the welfare states of Northern Europe and their reactions to the perceived 'refugee crisis' of 2015, the book focuses primarily on the three main cases of Denmark, Sweden and Germany. Placed in a wider Northern European context – and illustrated by those chapters that also discuss refugee experiences in Norway and the UK – the Danish, Swedish and German cases are the largest case studies of this edited volume. Thus, the book contributes to debates on the governance of non-citizens and the meaning of displacement, mobility and seeking asylum by providing interdisciplinary analyses of a largely overlooked region of the world, with two specific aims. First, we scrutinize the construction of the 2015 crisis as a response to the large influx of refugees, paying particular attention to the disciplinary discourses and bureaucratic structures that are associated with it. Second, we investigate refugees’ encounters with these bureaucratic structures and consider how these encounters shape hopes for building a new life after displacement. This allows us to show that the mobility of specific segments of the world’s population continues to be seen as a threat and a risk that has to be governed and controlled. Focusing on the Northern European context, our volume interrogates emerging policies and discourses as well as the lived experiences of bureaucratization from the perspective of individuals who find themselves the very objects of bureaucracies.
This book is about science in theatre and performance. It explores how theatre and performance engage with emerging scientific themes from artificial intelligence to genetics and climate change. The book covers a wide range of performance forms from the spectacle of the Paralympics Opening Ceremony to Broadway musicals, from experimental contemporary performance and opera to educational theatre, Somali poetic drama and grime videos. It features work by pioneering companies including Gob Squad, Headlong Theatre and Theatre of Debate as well as offering fresh analysis of global blockbusters such as Wicked and Urinetown. The book offers detailed description and analysis of theatre and performance practices as well as broader commentary on the politics of theatre as public engagement with science. It documents important examples of collaborative practice with extended discussion of the Theatre of Debate process developed by Y Touring theatre company, exploration of bilingual theatre-making in East London and an account of how grime MCs and dermatologists ended up making a film together in Birmingham. The interdisciplinary approach draws on contemporary research in theatre and performance studies in combination with key ideas from science studies. It shows how theatre can offer important perspectives on what the philosopher of science Isabelle Stengers has called ‘cosmopolitics’. The book argues that theatre can flatten knowledge hierarchies and hold together different ways of knowing.
This book examines the relationship between environmental justice and citizen
science, focusing on enduring issues and new challenges in a post-truth
age. Debates over science, facts, and values have always been pivotal within
environmental justice struggles. For decades, environmental justice activists
have campaigned against the misuses of science, while at the same time engaging
in community-led citizen science. However, post-truth politics
has threatened science itself. This book makes the case for the importance of
science, knowledge, and data that are produced by and for ordinary people living
with environmental risks and hazards. The international, interdisciplinary
contributions range from grassroots environmental justice struggles in American
hog country and contaminated indigenous communities, to local environmental
controversies in Spain and China, to questions about “knowledge justice,”
citizenship, participation, and data in citizen science surrounding
toxicity. The book features inspiring studies of community-based participatory
environmental health and justice research; different ways of sensing,
witnessing, and interpreting environmental injustice; political strategies for
seeking environmental justice; and ways of expanding the concepts and forms of
engagement of citizen science around the world. While the book will be of
critical interest to specialists in social and environmental sciences, it will
also be accessible to graduate and postgraduate audiences. More broadly, the
book will appeal to members of the public interested in social justice issues,
as well as community members who are thinking about participating in citizen
science and activism. Toxic Truths includes distinguished contributing authors
in the field of environmental justice, alongside cutting-edge research from
emerging scholars and community activists.
amount to an inhumane and degradable treatment in
violation of Article 3 (the right to life) of the European Convention on
Human Rights. Instead, the court granted Sahar a temporary permit to
remain in Sweden for 13 months. As this chapter reveals, the case of Sahar
and the court’s decision came to be much debated by the public in Sweden,
especially on social media.
The chapter provides a critical analysis of the debate about this particular
asylum case, using Van Leeuwen’s analytical tool for analysing discursive
(de-)legitimation, which is inspired by Habermas
recognition that finds its satisfaction only
in the mutuality of reciprocated desire – driving a dialectical process
whose future completion will signal the end of history. More recently,
the debate around recognition gained new life due largely to the work of
philosophers such as Charles Taylor, Jürgen Habermas, Axel Honneth and
Nancy Fraser, who reintroduced consideration of recognition dynamics