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Switch to: References
Citations of:
A finite thinking
Stanford, Calif.: Stanford University Press. Edited by Simon Sparks (2003)
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This paper analyzes the varying conceptions of ethics underpinning the accounts of community in Blanchot, Nancy, and Esposito. A focus on ethics brings into relief points of divergence amongst accounts of community that otherwise overlap and share in many significant ways. Furthermore, it provides a basis to better assess Esposito's contribution. I focus on the concepts of difference and transcendence and the figure of the lovers, a shared topos in Nancy and Blanchot, to demonstrate these subtle variations. In turning to (...) |
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In 2016, the international community, in reaction to the growing number of ‘tragedies’ occurring as people attempted to move across borders, met to discuss large movements of refugees and migrants. The outcome of this meeting was an agreement to negotiate two Global Compacts, one on refugees and one on migrants, with the aim of facilitating ‘orderly, safe, regular and responsible migration and mobility of people’. This article explores how responsibility in the Global Compact on Migrant is expressive of a changed (...) |
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Dignity, according to some recent arguments, is a useless concept, giving vague expression to moral intuitions that are better captured by other, better defined concepts. In this paper, I defend the concept of dignity against such skeptical arguments. I begin with a description of the defining features of the Kantian conception of dignity. I then examine one of the strongest arguments against that conception, advanced by Arthur Schopenhauer in On the Basis of Morality. After considering some standard accounts of dignity, (...) |
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Jean-Luc Nancy takes the concept of "essence" in order to indicate its drawbacks on the singularity of being. The concept of essence is not a universal and necessary origin, but contingent and historical meanings for Nancy. This historicity in meaning leads Nancy to question the concept of the individual and the rules of the social/public sphere allocated through individuality. Nancy's argument on the ontological environment of finite beings aims to highlight those beings are mixed singular, not belonging to a universal (...) |
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Peter Fitzpatrick’s intellectual relationship with Jean-Luc Nancy centred on the related problems of myth and community. In this article, I will explicate the ‘restlessness of the negative’ that Nancy describes in Hegel, in order to further develop Fitzpatrick’s notion of ‘law as resistance’. Set against the backdrop of myth and community, law can be understood as a community’s fragmentary attempt to explicate its essence. Modern law becomes an artefact of the negative twisting through a community’s attempts to construct itself through (...) |
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Brings the figure of the voice and the problem of mimesis in Heidegger and post-Heideggerian continental thought to bear on the dismissal of language by the affective and aesthetic turns of contemporary critical theory. |
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Hölzl palpates an ontology of fracture. Unlike original ontologies that are concerned with essence rather than being, the ontology proposed here does not believe in its originality. This project is concerned with becoming as such rather than with its Wesen. With the indefinite striving for remaining in itself. This ontology is a fissure, fissuring itself. |
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Touching on Nancy and Derrida offers a glimpse not only into the thesis both of Jean-Luc Nancy's critique of touch and of Derrida's Le Toucher, but also into the threshold of a technology of (the) sense to come. This glimpse is an interrogation, and one that is both historic and historical, in the sense that Derrida, in addressing Jean-Luc Nancy's work, has presented us with an encyclopedic history of touch in the philosophic tradition from Aristotle to Nancy, one in which (...) |
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The aim of this article is to look at the discussion of the singularity in Jean-Luc Nancy’s philosophy as a quest to imagine a new concept of a common existence that negates the differentiation between “I” and the “other.” In the age of subjectivity, the main indicator of existence is the “subjectivity” that differs from the contingency and perceives itself as a whole in its autonomous singularity. This singularity-centralized perception of existence causes the negation of the being of the otherness (...) |
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This article explores the manner in which politico-legal language makes use of metaphors of violence and destruction in order to describe state/legal functions and actions. It argues that although such use of a militaristic hyperbole is generally regarded as normal and appropriate, it is in fact harmful in the way that it presents complex and specific problems as being simple and abstract. From a semiotic point of view, and using the work of Roland Barthes, law is regarded as a system (...) |
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Resumen El concepto de amor historicamente ha ruborizado a la filosofia, pues se mantiene totalmente ajeno a las exigencias de dar una explication critica de si mismo. El amor ha respondido con resistencia muda a los interrogatorios del pensamiento critico. De hecho, parece existir un consenso respecto de que el amor se situa en un territorio mas alla de lo pensable y en la doxa romantica se ha establecido que el amor es un tipo de intensidad que no puede reducirse (...) |
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Jean-Luc Nancy has not written a single work dedicated entirely to the problem of justice or related themes, but nevertheless, topics such as right, justice, judgement or law appear in various places in Nancy’s work. Besides ‘Lapsus judicii’ and ‘Dies irae’, the theme of justice particularly comes up and in two small texts: ‘Cosmos Basileus’ and ‘Human Excess’. These texts are crucial to understand Nancy’s point of view in juridical matters but are largely left aside in secondary literature, probably because (...) |
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This essay responds to the Nancean account of presentation, evoked in the opening citation, in order to trace out in Nancy's enquiries a disruption of Husserlian presentation, and a re-thinking of materiality on the edge of classical phenomenology. It stages a non-encounter between the writings of Jean-Luc Nancy and of Jacques Derrida in relation to a third term, the Lacanian conception of the ‘real’. Thereby it can be shown how these writings touch on each other, in response to phenomenology and (...) |
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This paper makes a case for love as a powerful force for ‘transforming power’ in our educational institutions and everyday lives, and proposes that ‘revolutionary love’ serves as a moral and strategic compass for concrete individual and collective actions in critical education. The paper begins by reviewing current conceptualizations of love in critical education and identifies the potential for further theorization of the concept of love. It continues by theorizing love as a transformational political concept, focusing on six different perspectives (...) |
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The present article deals with Heidegger’s research into boredom. The phenomenon cannot be simply described as an emotion but as a fundamental attunement, which represented a pathway to being qua being for Heidegger. Many scholars have argued that the philosopher’s treatment of the phenomenon led to sublimation or transgression in describing it beyond its phenomenological limits. While I agree with the general assessment, I also believe that there is a need to expand the argument further. I will argue that the (...) |
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The last few years have seen the emergence of a more political, ‘post-Derridean’ generation, critical of the impotent messianism of the politics of deconstruction. As Žižek would have it: ‘Derrida's notion of ‘deconstruction as ethics’ seems to rely on a utopian hope which sustains the spectre of ‘infinite justice’, forever postponed, always to come’ (Žižek 2008: 225). The promise of redemption, it follows, would reside in an insubstantial promissory value, in the writing of irredeemable cheques that, if cashed in, could (...) |
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Recently, Judith Butler refused to accept an award for civil courage at the Berlin Christopher Street Day, because she felt the event had become too commercial, and the event's organization had failed to distance itself from certain discriminatory statements. This, as well as many of her works, suggests that more than any other contemporary feminist author, Butler is aware of the risk of implication in exclusionary politics; a risk she might therefore successfully avoid. However, in this essay I argue that (...) |
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In one of the essays in his recent book on Christianity, La déclosion (2005), Nancy discusses the relationship between Judaism and Christianity. Nancy opens this discussion with a reference to Lyotard’s book on this relationship: Un trait d’union (1993). Both Lyotard and Nancy examine a very early figure in the emergence of Christianity from Judaism—whereas Lyotard focuses on the epistles of Paul, Nancy reads the epistle of James. Lyotard concludes that the hyphen in the expression ‘Judeo-Christian’ actually conceals ‘the most (...) |
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This paper returns to the question of how to think of justice through Teubner’s recent definition of what he calls juridical justice. Juridical justice is defined as distinct from political, moral, social and theological conceptions of justice. Teubner attempts to think of an imaginary space for a juridical justice ‘beyond the sites of natural and positive law’ and searches for a conception of justice as the ‘law’s self-subversive principle’. This article reviews Teubner’s conception of juridical justice and further proposes a (...) |
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