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  1. Owning Ourselves and Encountering Others: Authenticity, Indifference, and Desire.Karen Robertson - 2013 - PhaenEx 8 (1):152-184.
    There are resources in Heidegger’s work for identifying and mitigating pervasive modes of misrecognition that are characteristic of modern society, and, by identifying them, we become capable of attending to “supplementary” aspects of authenticity: terms of identity should apply to all in the same way, and, because these terms are a product of all, they are the responsibility of each individual. The first section analyses Being-guilty, Dasein-with, and Being-with to emphasise Dasein’s dependence on others, arguing that the dynamic of recognition (...)
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  • From différance to justice: Derrida and Heidegger’s “Anaximander’s Saying”.Björn Thorsteinsson - 2015 - Continental Philosophy Review 48 (2):255-271.
    Considerations of Jacques Derrida’s oeuvre, and of deconstruction as theory and practice, are bound to revolve around Derrida’s key notion of différance, developed at the outset of his career. However, Derrida’s conception of justice, which started to make its presence felt in his work in the late 1980s, should also be considered to play a major role, not least when bearing in mind his declaration, made in 1989, that “deconstruction is justice.” In this paper, the relation between différance and justice (...)
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  • A Counterpoint to Modernity: Laws and Philosophical Reason in Plato’s Politicus.Costas Stratilatis - 2011 - Law and Critique 22 (1):15-37.
    The modern rationalist idea of rule of law, and modern rationalism in general, owes much to Plato and to Platonism. However, Plato’s stance towards the laws of the city is all but clear. On the one hand, we have the seemingly ‘totalitarian’ Plato of the Republic, a dialogue which defends the absolute authority of philosophical wisdom over all prescriptions that are ensuing from existing cities and their laws. On the other hand, we have the ‘more liberal-democratic’ Plato of the Laws, (...)
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