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  1. Human Rights – Human Bodies? Some Reflections on Corporate Human Rights Distortion,The Legal Subject, Embodiment and Human Rights Theory.Anna Grear - 2006 - Law and Critique 17 (2):171-199.
    This paper responds to the subversion of international human rights discourse by corporations. It begins by placing such subversion in three contexts: the ascendance of human rights as the dominant discourse of contemporary moral and political life; the emerging challenges to human rights posed by other-than-natural-human entities; and ambiguity in the relationship between the legal subject and the human being. The author suggests that in order to resist corporate human rights distortion it is important to reclaim the language of the (...)
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  • No Bad Conscience Please, We’re Speculating. Lacanian Views on the Relation of Ethics and Positive Law in Jeanne Lorraine Schroeder’s The Four Lacanian Discourses or Turning Law Inside-Out: Birkbeck Law Press, Hardback, 2008, 199 pp, ISBN 978-0-415-46482-6.Marinos Diamantidis - 2010 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 23 (3):339-354.
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  • Levinasian Ethics and Legal Obligation.Jonathan Crowe - 2006 - Ratio Juris 19 (4):421-433.
    This paper discusses the implications of the ethical theory of Emmanuel Levinas for theoretical debates about legal obligation. I begin by examining the structure of moral reasoning in light of Levinas's account of ethics, looking particularly at the role of the third party (le tiers) in modifying Levinas's primary ethical structure of the face to face relation. I then argue that the primordial role of ethical experience in social discourse, as emphasised by Levinas, undermines theories, such as that of H. (...)
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  • Ethics, Justice, and Suffering in the Thought of Levinas: The Problem of the Passage.Louis E. Wolcher - 2003 - Law and Critique 14 (1):93-116.
    Emmanuel Levinas is the philosopherof suffering as such: a suffering withoutregard for its causes and justifications thatis manifested to the I in its encounter,``beyond being'', with the face of the Other. ``Ethics as first philosophy'', however,subsequently passes over to justice in Levinas'thought, and this means that it passes througha violence that is very much in being. The movement from ethics to justice revealswhat this essay calls ``the problem of thepassage''. Using the thought of Levinas as itspoint of departure, the essay (...)
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