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January 05 2012

November 13 2011


New book by Michel Rosenfeld on Pluralism | "Political Theory - Habermas and Rawls" - - 2011-11-13

New book by Michel Rosenfeld on Pluralism

Law, Justice, Democracy, and the Clash of Cultures

by Michel Rosenfeld

(Cambridge University Press, 2011)

320 pages


The Cold War ideological battle with universal aspirations has given way to a clash of cultures as the world concurrently moves toward globalization of economies and communications and balkanization through a clash of ethnic and cultural identities. Traditional liberal theory has confronted daunting challenges in coping with these changes and with recent developments such as the spread of postmodern thought, religious fundamentalism, and global terrorism. This book argues that a political and legal philosophy based on pluralism is best suited to confront the problems of the twenty-first century. Pointing out that monist theories such as liberalism have become inadequate and that relativism is dangerous, the book makes the case for pluralism from the standpoint of both theory and its applications. The book engages with thinkers, such as Spinoza, Kant, Hegel, Rawls, Berlin, Dworkin, Habermas, and Derrida, and with several subjects that are at the center of current controversies, including equality, group rights, tolerance, secularism confronting religious revival, and political rights in the face of terrorism.


Part I. Liberal Justice and Fleeting Specters of Unity

1. Reframing Comprehensive Pluralism: Hegel versus Rawls
2. Equality and the Dialectic Between Identity and Difference
3. Human Rights and the Clash Between Universalism and Relativism

Part II. E Pluribus Unum?

4. Spinoza's Dialectic and the Paradoxes of Tolerance
5. The Clash Between Deprivatized Religion and Relativized Secularism
6. Dworkin and the One Law Principle

Part III. Can Pluralism Thrive in Times of Stress?

7. Rethinking Political Rights in Times of Stress
8. Derrida's Deconstructive Ethics of Difference Confronts Global Terrorism
9. Habermas's Discourse Ethics of Identity and Global Terror
10. Conclusion: the Hopes of Pluralism in a More Unified and More Fragmented World

Michel Rosenfeld is Professor of Law, Benjamin N. Cardozo School of Law, Yeshiva University. He is Co-Editor (with Andrew Arato) of "Habermas on Law and Democracy: Critical Exchanges" (University of California Press, 1998).

Related papers by Michel Rosenfeld:
* The Rule of Law and the Legitimacy of Constitutional Democracy (pdf, 2001)
* Spinoza's Dialectic and the Paradoxes of Tolerance (2003)
* A Pluralist Theory of Political Rights in Times of Stress (2005)
* Habermas's Call for Cosmopolitan Constitutional Patriotism in an Age of Global Terror (2006)
* Derrida's Ethical Turn and America (2006)
* Equality and the Dialectic Between Identity and Difference (2006)
* Unveiling the Limits of Tolerance (2010) [w. Susanna Mancini]

See also a panel discussion between Michel Rosenfeld, Jeremy Waldron, Tracy Higgins and Ruti Teitel on "What is Human Rights? Universals and the Challenge of Cultural Relativism" (pdf, 1999).


November 10 2011


Ein Politker der CDU kann bei einer Aussage über die Linke sehr gut wissen, welche Zeitung darüber auf welche Weise berichten wird. Diese eingespielten Regeln führen dazu, dass man als Leser oder Zuschauer ein permanentes Déja-vu-Erlebnis hat. Irgendwie hat man den Eindruck, dass man das alles schon einmal erlebt hat, wenn auch nicht ganz genau so, aber auch nicht ganz anders. Und obwohl sich alle Beteiligten darüber informieren können, dass es sich so verhält, weshalb bei vielen eine Ernüchterung ob solcher Mechanismen die Motivation zum Weitermachen gefährdet, geht es einfach so weiter. Also auch dann, wenn die Strukturen der Reproduktion durchschaut werden, kann daran nichts geändert werden, solange das Dispositiv, das alle relevanten Vorentscheidungen durch seinen Filter schon getroffen hat, weiter funktioniert.

Sprechblasen zweiter Ordnung #piratenpartei | Differentia - 2011-11-10

October 27 2011


#economics #politics #anarchism

  • Global Resilience Requires Novelty – A Speech by Buzz Holling link
  • Deric Shannon: What Do We Mean By “Works”? Anarchist Economics and the Occupy X Movement link

#agriculture #food #urbanfarming

  • Worst Food Additive Ever? It's in Half of All Foods We Eat and Its Production Destroys Rainforests and Enslaves Children link
  • Marc Alt on Hacking the Food System: Urban Rural Global Local link

#arduino #diy #openhardware

  • The Making of Arduino link
  • Open-source hardware… coming from Facebook? link

#floss #gimp

  • Subtle patterns available for GIMP link
— links by Julien Guigner via oAnth at Diaspora* | 2011-10-27

September 12 2011


Part of the uniqueness of the present crisis is therefore its abstract mode of destruction. The scope of what is possible in the future (and increasingly in the present) is narrowing in a way that isn’t immediately apparent in our daily actions. So while the welfare state plays an important role in moderating the phenomenological experience of crisis, the abstract structures of contemporary existence are shifting in just as significant ways. The objective forces of economic crisis require an outlet for their effects, and while government programs have managed to disperse some of this force, the remainders are winding their way through our global economy. In the words of James Galbraith, the current crisis may be significant not for its overt destruction but instead for “the pall it casts over life.”

On the Abstraction of Contemporary Crisis | The Disorder Of Things - 2011-09-12

September 11 2011

Play fullscreen

Hannah Arendt, penser passionnément - Denken und Leidenschaft - Arte 2006 - version FR(DE) | oAnth-miscellaneous at
biographic documentary (~65 min) - yt permalink

Documentaire de Jochen Kölsch Allemagne, 2006, 1h06mn

Taken from the text to the yt video.

// S'étant toujours effacée derrière son oeuvre, Hannah Arendt demeure l'une des philosophes les plus mystérieuses du XXe siècle. Nombre de ses amis eux-mêmes ne connaissaient que l'une ou l'autre des facettes de sa personnalité. De cette femme dont la vie a été marquée par de nombreuses ruptures et recommencements, ce documentaire dresse un portrait à partir de tous les témoignages disponibles dans son oeuvre, dans les images d'archives de ses interventions publiques mais aussi dans les souvenirs de ses proches dont certains racontent pour la première fois "leur" Hannah Arendt.

De l'adolescente qui découvrait Kant à l'âge de 14 ans à l'essayiste de réputation mondiale, professeure de théorie politique dans les universités américaines, en passant par les années d'études auprès de Heidegger et Jaspers, les activités dans la résistance juive au nazisme et les années d'exil à Paris et à Lisbonne, la vie de Hannah Arendt qui nous est ici racontée est celle d'une femme passionnée, autant dans ses amours que dans son désir de comprendre le monde et dans son engagement social et politique. Les étapes de son parcours personnel et intellectuel sont éclairées par des extraits de sa correspondance avec les trois hommes qui ont le plus marqué sa vie : Heidegger, qui fut un temps son professeur et avec qui elle eut une liaison tumultueuse, Karl Jaspers, qui dirigea sa thèse de doctorat et demeura son mentor et ami toute sa vie, et Heinrich Blücher, son second mari, avec qui elle vécut pendant trente ans. //

Die deutschsprachige ARTE Dokumentation in 7 Teilen

Hier gibt es das Gespräch Arendt / Gaus (1964) in voller Länge!!

September 10 2011

Hanna Arendt (1951 / ed. 1958) - "The Origins of Totalitarianism"; Meridian, Cleveland, New York;


Arendt's first major book was The Origins of Totalitarianism (1951), which traced the roots of Stalinist Communism and Nazism in both anti-Semitism and imperialism. The book was controversial because it suggested, arguably, that an essential identity existed between the two phenomena. She further contends that Jewry was not the operative factor in the Holocaust, but merely a convenient proxy. Totalitarianism in Germany, in the end, was about megalomania and consistency, not eradicating Jews

[... | Source Wikipedia ]
Reposted bydatenwolffpletzsoliloquyy

April 09 2011

Leo Strauss to Karl Lowith: "Fascist, Authoritarian, and Imperial Principles... the Ludicrous and Despicable Appeal to the Droits Imprescriptibles de'l Homme... There Is No Reason to Crawl to the Cross... of Liberalism..."

Translated by Scott Horton:

Paris, May 19, 1933:

Dear Mr. Löwith,

On your behalf I have in the meantime made the necessary overture to Groethuysen, who is in London. Besides this I had occasion to speak with Van Sickle, the head of the Rockefeller Foundation, and informed him about you, your situation, your work and your interests. He made a note of your name, so I am sure he will remember it when he comes across it in Fehling’s letter.

As concerns me, I will receive the second year. Berlin recommended me, and that was decisive. I will also spend my second year in Paris, and I will attempt in this time to undertake something that will make my further work possible. Clearly I have major “competition”: the entire German-Jewish intellectual proletariat is assembled here. It’s terrible - I’d rather just run back to Germany.

But here’s the catch. Of course I can’t opt for just any other country - one doesn’t choose a homeland and, above all, a mother tongue, and in any event I will never be able to write other than in German, even if I must write in another language. On the other hand, I see no acceptable possibility of living under the swastika, i.e., under a symbol that says nothing more to me than: you and your ilk, you are physei subhumans and therefore justly pariahs. There is in this case just one solution. We must repeat: we, “men of science,” - as our predecessors in the Arab Middle Ages called themselves - non habemus locum manentem, sed quaerimus… And, what concerns this matter: the fact that the new right-wing Germany does not tolerate us says nothing against the principles of the right. To the contrary: only from the principles of the right, that is from fascist, authoritarian and imperial principles, is it possible with seemliness, that is, without resort to the ludicrous and despicable appeal to the droits imprescriptibles de l’homme to protest against the shabby abomination. I am reading Caesar’s Commentaries with deep understanding, and I think of Virgil’s Tu regere imperio… parcere subjectis et debellare superbos. There is no reason to crawl to the cross, neither to the cross of liberalism, as long as somewhere in the world there is a glimmer of the spark of the Roman thought. And even then: rather than any cross, I’ll take the ghetto.

I do not therefore fear the fate of the émigré - at most secundum carnem: the hunger or similar deprivations. - In a sense our sort are always “emigrants”; and what concerns the rest, the fear of bitterness, which is certainly very great, and in this sense I think of Klein(9), who in every sense has always been an emigrant, living proof for the fact that it is not unconquerable.

Dixi, et animam meam salvavi.

Live well! My heartiest greetings to you and your wife

Leo Strauss

My wife sends her thanks for your greetings, and reciprocates heartily.


the German original (not online):

- Karl Löwith: L. Strauss: Gesammelte Schriften Bd.3, Hobbes' politische Wissenschaft und zugehörige Schriften - Briefe, Stuttgart 2001, S. 625

Basic information on Leo Strauss:




Dixi, et animam meam salvavi.

Reposted from02myEcon-01 02myEcon-01

March 18 2010

Daniel Reichert, Liquid Democracy e.V.

via feed von - permalink

Interview ~ 60 min lang_DE

Liquid Democracy -
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