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This book presents critical engagements with the work of Hent de
Vries, widely regarded as one of the most important living
philosophers of religion. Contributions by a distinguished group of
scholars discuss the role played by religion in philosophy; the
emergence and possibilities of the category of religion; and the
relation between religion and violence, secularism, and
sovereignty. Together, they provide a synoptic view of how de
Vries's work has prompted a reconceptualization of how religion
should be studied, especially in relation to theology, politics,
and new media. The volume will be of particular interest to
scholars of religious studies, theology, and philosophy.
This book is concerned with the connection between the formal
structure of agency and the formal structure of genocide. The
contributors employ philosophical approaches to explore the idea of
genocidal violence as a structural element in the world. Do
mechanisms or structures in nation-states produce types of national
citizens that are more susceptible to genocidal projects? There are
powerful arguments within philosophy that in order to be the
subjects of our own lives, we must constitute ourselves
specifically as national subjects and organize ourselves into
nation states. Additionally, there are other genocidal structures
of human society that spill beyond historically limited episodes.
The chapters in this volume address the significance-moral,
ethical, political-of the fact that our very form of agency
suggests or requires these structures. The contributors touch on
topics including birthright citizenship, contemporary mass
incarceration, anti-black racism, and late capitalism. Logics of
Genocide will be of interest to scholars and advanced students
working in philosophy, critical theory, genocide studies, Holocaust
and Jewish studies, history, and anthropology.
This book is concerned with the connection between the formal
structure of agency and the formal structure of genocide. The
contributors employ philosophical approaches to explore the idea of
genocidal violence as a structural element in the world. Do
mechanisms or structures in nation-states produce types of national
citizens that are more susceptible to genocidal projects? There are
powerful arguments within philosophy that in order to be the
subjects of our own lives, we must constitute ourselves
specifically as national subjects and organize ourselves into
nation states. Additionally, there are other genocidal structures
of human society that spill beyond historically limited episodes.
The chapters in this volume address the significance-moral,
ethical, political-of the fact that our very form of agency
suggests or requires these structures. The contributors touch on
topics including birthright citizenship, contemporary mass
incarceration, anti-black racism, and late capitalism. Logics of
Genocide will be of interest to scholars and advanced students
working in philosophy, critical theory, genocide studies, Holocaust
and Jewish studies, history, and anthropology.
What does it mean to wonder in awe or terror about the world? How
do you philosophically understand Judaism? In How to Measure
a World?: A Philosophy of Judaism, Martin Shuster provides answers
to these questions and more. Â Emmanuel Levinas suggested
that Judaism is best understood as an anachronism. Shuster attempts
to make sense of this claim by alternatively considering questions
of the inscrutability of ultimate reality, of the pain and
commonness of human suffering, and of the ways in which Judaism is
entangled with the world. Drawing on phenomenology and Jewish
thought, Shuster offers novel readings of some of the classic
figures of Jewish philosophy while inserting other voices into the
tradition, from Moses Maimonides to Theodor W. Adorno to Walter
Benjamin to Stanley Cavell. Â How to Measure a
World? examines elements of the Jewish philosophical record
to get at the full intellectual scope and range of Levinas's
proposal. Shuster's view of anachronism thereby provokes an
assessment of the world and our place in it. A particular
understanding of Jewish philosophy emerges, not only through the
traditions it encompasses, but also through an understanding of the
relationship between humans and their world. In the end, Levinas's
suggestion is examined theoretically as much as practically,
revealing what's at stake for Judaism as much as for the world.
Even though it's frequently asserted that we are living in a golden
age of scripted television, television as a medium is still not
taken seriously as an artistic art form, nor has the stigma of
television as "chewing gum for the mind" really disappeared.
Philosopher Martin Shuster argues that television is the modern art
form, full of promise and urgency, and in New Television, he offers
a strong philosophical justification for its importance. Through
careful analysis of shows including The Wire, Justified, and Weeds,
among others; and European and Anglophone philosophers, such as
Stanley Cavell, Hannah Arendt, and Martin Heidegger; Shuster
reveals how various contemporary television series engage deeply
with aesthetic and philosophical issues in modernism and modernity.
What unifies the aesthetic and philosophical ambitions of new
television is a commitment to portraying and exploring the family
as the last site of political possibility in a world otherwise
bereft of any other sources of traditional authority; consequently,
at the heart of new television are profound political stakes.
What does it mean to wonder in awe or terror about the world? How
do you philosophically understand Judaism? In How to Measure
a World?: A Philosophy of Judaism, Martin Shuster provides answers
to these questions and more. Â Emmanuel Levinas suggested
that Judaism is best understood as an anachronism. Shuster attempts
to make sense of this claim by alternatively considering questions
of the inscrutability of ultimate reality, of the pain and
commonness of human suffering, and of the ways in which Judaism is
entangled with the world. Drawing on phenomenology and Jewish
thought, Shuster offers novel readings of some of the classic
figures of Jewish philosophy while inserting other voices into the
tradition, from Moses Maimonides to Theodor W. Adorno to Walter
Benjamin to Stanley Cavell. Â How to Measure a
World? examines elements of the Jewish philosophical record
to get at the full intellectual scope and range of Levinas's
proposal. Shuster's view of anachronism thereby provokes an
assessment of the world and our place in it. A particular
understanding of Jewish philosophy emerges, not only through the
traditions it encompasses, but also through an understanding of the
relationship between humans and their world. In the end, Levinas's
suggestion is examined theoretically as much as practically,
revealing what's at stake for Judaism as much as for the world.
One of Hegel's most controversial and confounding claims is that
"the real is rational and the rational is real." In this book, one
of the world's leading scholars of Hegel, Jean-Francois Kervegan,
offers a thorough analysis and explanation of that claim, along the
way delivering a compelling account of modern social, political,
and ethical life. Kervegan begins with Hegel's term "objective
spirit," the public manifestation of our deepest commitments, the
binding norms that shape our existence as subjects and agents. He
examines objective spirit in three realms: the notion of right, the
theory of society, and the state. In conversation with Tocqueville
and other theorists of democracy, whether in the Anglophone world
or in Europe, Kervegan shows how Hegel--often associated with grand
metaphysical ideas--actually had a specific conception of civil
society and the state. In Hegel's view, public institutions
represent the fulfillment of deep subjective needs--and in that
sense, demonstrate that the real is the rational, because what
surrounds us is the product of our collective mindedness. This
groundbreaking analysis will guide the study of Hegel and
nineteenth-century political thought for years to come.
Ever since Kant and Hegel, the notion of autonomy--the idea that we
are beholden to no law except one we impose upon ourselves--has
been considered the truest philosophical expression of human
freedom. But could our commitment to autonomy, as Theodor Adorno
asked, be responsible for the extreme evils that we have witnessed
in modernity? In "Autonomy after Auschwitz," Martin Shuster
explores this difficult question with astonishing theoretical
acumen, examining the precise ways autonomy can lead us down a path
of evil and how it might be prevented from doing so.
Shuster uncovers dangers in the notion of autonomy as it was
originally conceived by Kant. Putting Adorno into dialogue with a
range of European philosophers, notably Kant, Hegel, Horkheimer,
and Habermas--as well as with a variety of contemporary
Anglo-American thinkers such as Richard Rorty, Stanley Cavell, John
McDowell, and Robert Pippin--he illuminates Adorno's important
revisions to this fraught concept and how his different
understanding of autonomous agency, fully articulated, might open
up new and positive social and political possibilities. Altogether,
"Autonomy after Auschwitz" is a meditation on modern evil and human
agency, one that demonstrates the tremendous ethical stakes at the
heart of philosophy.
Even though it's frequently asserted that we are living in a golden
age of scripted television, television as a medium is still not
taken seriously as an artistic art form, nor has the stigma of
television as "chewing gum for the mind" really disappeared.
Philosopher Martin Shuster argues that television is the modern art
form, full of promise and urgency, and in New Television, he offers
a strong philosophical justification for its importance. Through
careful analysis of shows including The Wire, Justified, and Weeds,
among others; and European and Anglophone philosophers, such as
Stanley Cavell, Hannah Arendt, and Martin Heidegger; Shuster
reveals how various contemporary television series engage deeply
with aesthetic and philosophical issues in modernism and modernity.
What unifies the aesthetic and philosophical ambitions of new
television is a commitment to portraying and exploring the family
as the last site of political possibility in a world otherwise
bereft of any other sources of traditional authority; consequently,
at the heart of new television are profound political stakes.
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